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IN answer to the people's demand, Saul had been selected as their king. The motives and views which underlay their application for a king were manifest. They had been clearly set before the representatives of Israel by Samuel; and they had not gainsaid the correctness of his statement. They wanted not only a king, but royalty like that of the nations around, and for the purpose of outward deliverance; thus forgetting God's dealings in the past, disclaiming simple trust in Him, and disbelieving the sufficiency of His leadership. In fact, what they really wanted was a king who would reflect and embody their idea of royalty, not the ideal which God had set before them. And no better representative of Israel could have been found than Saul, alike in appearance and in military qualification; nor yet a truer reflex of the people than that which his character and religious bearing offered. He was the typical Israelite of his period, and this neither as regarded the evil- disposed or "sons of Belial," nor yet, of course, the minority of the truly enlightened, but the great body of the well-disposed people. If David was the king "after God's own heart," Saul was the king after the people's own heart. What they had asked, they obtained; and what they obtained, must fail; and what failed would prepare for what God had intended.
But as yet the choice of Saul had been a secret between the messenger of the Lord and the new king. As in every other case, so in this,* God would give the person called to most difficult work every opportunity of knowing His will, and every encouragement to do it. For this purpose Samuel had first called up great thoughts in Saul; then "communed" with him long and earnestly; then given him undoubted evidence that the message he bore was God's; and, finally, embodied in one significant direction alike a warning of his danger and guidance for his safety. All this had passed secretly between the two, that, undisturbed by influences from without, Saul might consider his calling and future course, and this in circumstances most favorable to a happy issue, while the transaction was still, as it were, between God and himself, and before he could be led astray by the intoxicating effect of success or by popular flattery.
And now this brief period of preparation was past, and what had been done in secret must be confirmed in public.* Accordingly Samuel summoned the people - no doubt by their representatives - to a solemn assembly "before Jehovah" in Mizpeh. Here the first great victory over the Philistines had been obtained by prayer (7:5), and here there was an "altar unto Jehovah" (ver. 9). As so often before, the lot was solemnly cast to indicate the will of God. But before so doing, Samuel once more presented to the people what the leadership of the Lord had been in the past, and what their choice of another leadership implied. This not with the view of annulling the proposed establishment of royalty, but with that of leading the people to repentance of their sin in connection with it. But the people remained unmoved. And now the lot was drawn. **
* Thenius and other writers regard this account of the election of Saul as incompatible with that of the previous interview between him and Samuel. They accordingly speak of two different accounts here incorporated into one narrative. But the thoughtful reader will agree with Ewald that closer consideration will convince us that Saul's appointment would have been incomplete without the public selection at Mizpeh.
** We note that the lot was, in this instance, not cast but drawn, evidently out of an urn. This is implied in the expression "taken," or rather "taken out," vers, 20, 21 (comp. Leviticus 16:8; Numbers 33:54; Joshua 7:14). The election was evidently first of tribes, then of clans, (here that of Matri), then of families, and lastly of individuals in the family selected. As the name of Matri does not otherwise occur, Ewald suggests that it is a copyist's error for Bichri, 2 Samuel 20:1.
It fell on Saul, the son of Kish. But although he had come to Mizpeh, he could not be found in the assembly. It was a supreme moment in the history of Israel when God had indicated to His people, gathered before Him, their king by name. In circumstances so urgent, inquiry by the Urim and Thummim seemed appropriate. The answer indicated that Saul had concealed himself among the baggage on the outskirts of the encampment. Even this seems characteristic of Saul. It could have been neither from humility nor modesty * - both of which would, to say the least, have been here misplaced. It is indeed true that this was a moment in which the heart of the bravest might fail,** and that thoughts of what was before him might well fill him with anxiety.***
* So Keil.
** This is the suggestion of Nagelsbach.
*** This is Ewald's view.
Saul must have known what would be expected of him as king. Would he succeed in it? He knew the tribal and personal jealousies which his election would call forth. Would he be strong enough to stand against them? Such questions were natural. The only true answer would have been a spiritual one. Unable to give it, Saul withdrew from the assembly. Did he wonder whether after all it would come to pass or what would happen, and wait till a decision was forced upon him? The people, at any rate, saw nothing in his conduct that seemed to them strange; and so we may take it that it was just up to the level of their own conceptions, though to us it appears very different from what a hero of God would have done.*
* The reluctance of Moses and of Jeremiah in similar circumstances afford no parallel, although that of the former, at least, was the result of weakness in faith. But their hesitation was before God, not before men.
And so the newly-found king was brought back to the assembly. And when Samuel pointed to him as he stood there, "from his shoulders upward" overtopping every one around, the people burst into a shout: "Let the king live!" For thus far Saul seemed the very embodiment of their ideal of a king. The transaction was closed by Samuel explaining to the people, this time not "the right of the king" (1 Samuel 8:9, 11), as claimed among other heathen nations whom they wished to imitate, but "the right of the kingdom"* (10:25), as it should exist in Israel in accordance with the principles laid down in Deuteronomy 17:14-20. This was put in writing, and the document solemnly deposited in the tabernacle.
* Our Authorised Version translates, both here and 1 Samuel 8:9, 11, "the manner;" but the word can only mean "right," in the sense of right belonging to, or claimed by, any one. Thenius speaks of this as the establishment of a constitutional monarchy. But if "constitution" there was, it was God-given, not man- made.
For the moment, however, the establishment of the new monarchy seemed to bring no change. Saul returned to his home in Gibeah, attended indeed on his journey, by way of honor, by "a band whom Elohim had touched in their hearts," and who no doubt "brought him presents" as their king. But he also returned to his former humble avocations. On the other hand, "the sons of Belial" not only withheld such marks of homage, but openly derided the new king as wanting in tribal influence and military means for his office. When we bear in mind that these represented a party, possibly belonging to the great tribes of Judah and Ephraim, so strong as openly to express their opposition (1 Samuel 11:12), and sufficiently numerous not to be resisted by those who thought otherwise, the movement must have been formidable enough to dictate as a prudential measure the retirement of Saul till the time when events would vindicate his election. And so complete was that privacy, that even the Philistine garrison in Gibeah remained in ignorance of the fact of Saul's new office, and of what it implied; and that in the east, across the Jordan, the Ammonite king who waged war with Israel was apparently wholly unaware of any combined national movement on the part of the people, or of any new center of union and resistance against a common enemy.
This expedition on the part of Nahash, king of the Ammonites, to which we have just referred, is otherwise also of interest, as showing that the desire of Israel after a king must have sprung from other and deeper motives than merely the age of Samuel, or even the conduct of his sons. From 1 Samuel 12:12 it appears that the invasion by Nahash commenced before Israel's demand for a king, and was, indeed, the cause of it; thus proving that, as Samuel charged them, distrust of their heavenly Leader was the real motive of their movement. The expedition of Nahash had no doubt been undertaken to renew the claims which his predecessor had made, and to avenge the defeat which Jephthah had inflicted upon him (Judges 11:13, 33). But Nahash had penetrated much farther into Israelitish territory than his predecessor. His hordes had swarmed up the lovely rich valley of the Jabesh, laying bare its barley-fields and olive plantations, and wasting its villages; and they were now besieging the capital of Gilead - Jabesh-gilead - which occupied a commanding position on the top of an isolated hill overhanging the southern crest of the valley. In their despair, the people of Jabesh offered to surrender, but Nahash, in his insolence, insisted that he would thrust out their right eyes, avowedly to "lay it as a shame upon all Israel." Terrible as these conditions were, the "elders" of Jabesh saw no means of resisting, and only begged seven days' respite, to see whether any were left in Israel able and willing to save them. In the foolhardiness of his swagger, Nahash consented, well assured that if Israel were, as he fully believed, incapable of a combined movement for the relief of Jabesh, the whole land would henceforth be at his mercy, and between Philistia in the west and Ammon in the east, Israel - their land and their God - would lie helpless before the heathen powers.
It is, to say the least, a curious coincidence that Jabesh was the only town in Israel which had not taken part in the exterminating warfare against the tribe of Benjamin (Judges 21:9). But it was not on that ground, but because tidings had no doubt reached them of the new royal office in Israel,* that their messengers went straight to Gibeah. It was evening when Saul returned home "behind the oxen," with which he had been working,** to find Gibeah strangely moved.
* Most critics seem to imagine that they had first gone all round Israel, and only ultimately arrived at Gibeah, where they addressed themselves to the people, and not to Saul. But this account is in no way borne out by the text, nor would it leave sufficient time for the measures taken by Saul (ver. 7). The statement of the elders of Jabesh (ver.3) was evidently intended to mislead Nahash.
** This is evidently the meaning, and not that conveyed in our Authorised Version.
The tidings which the men of Jabesh had brought had filled the place with impotent lamentation, not roused the people to action. So low had Israel sunk! But now, as he heard it, once more "the Spirit of Elohim seized upon Saul." He hewed in pieces the "yoke of oxen" with which he had just returned, and sent - probably by the messengers from Jabesh - these pieces throughout the land, bidding those know who had no higher thoughts than self, that thus it would be done to their oxen who followed not after Saul and Samuel in the general war against Ammon.
This, if ever, was the time when the Divine appointment of Saul must be vindicated; and to indicate this he conjoined with himself Samuel, the venerated prophet of God, so long the judge of Israel. It is said that "the terror of Jehovah" fell upon the people.* From all parts of the land armed men trooped to the trysting-place at Bezek, within the territory of Issachar, near to Bethshan, and almost in a straight line to Jabesh. Three hundred thousand from Israel, and thirty thousand from Judah,** (for that territory was in part held by the Philistines), had obeyed the summons of Saul. It was not an army, but a ban - a landsturm - an armed rising of the people.
* Curiously enough, Keil seems to have overlooked that the Hebrew word here used is that for "terror," or "awe," not fear. The sacred text ascribes the origin of this terror to the agency of Jehovah - not in the sense of a miracle, but because it always traces up effects to Him as their first cause.
From the brow of the hill on which Bethshan lay, in the plain of Jezreel, you might look across Jordan and see Jabesh-gilead on its eminence. A very few hours would bring relief to the beleaguered city, and so they bade them know and expect. A feigned promise of subjection on the morrow made Nahash and his army even more confident than before. And what, indeed, had they to fear when all Israel lay so helplessly prostrate?
It was night when Saul and the armed multitude which followed him broke up from Bezek. Little did he know how well the brave men of Jabesh would repay the service; how, when on that disastrous day on Mount Gilboa he and his sons would fall in battle, and the victorious Philistines fasten their dead bodies to the walls of Bethshan, these brave men of Jabesh would march all night and rescue the fallen heroes from exposure (1 Samuel 31:8- 13). Strange that Saul's first march should have been by night from Bethshan to Jabesh, the same route by which at the last they carried his dead body at night.
But no such thoughts disturbed the host as they crossed the fords of the Jordan, and swarmed up the other bank. A few hours more, and they had reached the valley of the Jabesh. Following the example of Gideon (Judges 7:16), Saul divided the people "into three companies." From the rear and from either flank they fell upon the unsuspecting Ammonites when most secure - "in the morning watch," between three and six o'clock. A general panic pursued; and before the rout was ended not two of the enemy were left together. The revulsion of popular feeling toward Saul was complete. They would even have killed those who had formerly derided the new monarchy. But Saul refused such counsel. Rather did Samuel make different use of the new state of feeling. On his proposal the people followed him and Saul to Gilgal, to which place so many sacred memories clung. Here they offered thank and peace-offerings, and greatly rejoiced as they renewed "the kingdom," and, in the sense of real and universal acknowledgment, "made Saul king before Jehovah."*
Although all his lifetime Samuel never ceased to judge Israel, yet his official work in that capacity had now come to an end. Accordingly he gave a solemn and public account of his administration, calling alike the Lord and His anointed to witness of what passed between him and the people. Leaving his sons to bear the responsibility * of their own doings, he challenged any charge against himself. But, as a faithful servant of the Lord, and ruler in Israel, he went further. Fain would he bring them to repentance for their great sin in the manner wherein they had demanded a king.** One by one he recalled to them the "righteous doings" of Jehovah in the fulfillment of His covenant- promises in the past.***
* It is thus that I understand 1 Samuel 12:2: "And, behold, my sons, they are with you."
** That Samuel did not blame Israel for wishing a king, but for the views and motives which underlay their application, appears (as Hengstenberg has shown) from the circumstance that when the people are repentant (ver. 19), he does not labor to make them recall what had been done, but only to turn unto the Lord (vers. 20-25).
*** In the list of the judges mentioned by Samuel we find the name of Bedan (ver. 11). In all probability this is a copyist's mistake for Barak.
In contrast to this never-failing help, he pointed to their unbelief, when, unmindful of what God had done and distrustful of what He would do, they had, on the approach of serious danger, virtually said concerning His leadership, "Nay, but a king shall reign over us." And God had granted their desire. But upon their and their king's bearing towards the Lord, not upon the fact that they had now a king, would the future of Israel depend. And this truth, so difficult for them to learn, God would now, as it were, prove before them in a symbol. Did they think it unlikely, nay, well-nigh impossible, to fail in their present circumstances? God would bring the unlikely and seemingly incredible to pass in a manner patent to all. Was it not the time of wheat-harvest,* when in the east not a cloud darkens the clear sky? God would send thunder and rain to convince them, by making the unlikely real, of the folly and sin of their thoughts in demanding a king.**
* That is - the months of May and June.
** We have ventured to suggest this explanation of the miraculous occurrence, because it meets all the requirements of the case, and because, even during the preparatory dispensation of the Old Testament, miracles were not mere exhibitions of power without moral purpose or meaning. At the same time, we fully and frankly accept the fact that in Biblical times, and till after the outpouring of the Holy Ghost, personal interposition on the part of God - miracle and prophetic inspiration - was the rule, not the exception, in God's dealings with His people.
So manifest a proof of the truth of what Samuel had said, and of the nearness of God and of His personal interposition, struck terror into the hearts of the people, and led to at least outward repentance. In reply to their confession and entreaty for his continued intercession, Samuel assured then, that he would not fail in his duty of prayer for them, nor yet God, either in His faithfulness to His covenant and promises, or in His justice and holiness if they did wickedly.
And so the assembly parted - Israel to their tents, Saul to the work of the kingdom which lay to his hands, and Samuel to the far more trying and difficult duty of faithfully representing and executing the will of God as His appointed messenger in the land.