Chapter XXX: Appendix: 757 (25)

The student should be led to see God in all the works of creation. Teachers should copy the example of the Great Teacher, who from the familiar scenes of nature drew illustrations that simplified his teachings, and impressed them more deeply upon the minds of his hearers. The birds caroling in the leafy branches, the flowers of the valley, the lofty trees, the fruitful lands, the springing grain, the barren soil, the setting sun gilding the heavens with its golden beams,—all served as means of instruction. He connected the visible works of the Creator with the words of life which he spoke, that whenever these objects should be presented to the eyes of his hearers, their thoughts might revert to the lessons of truth he had linked with them.

The impress of Deity, manifest in the pages of revelation, is seen upon the lofty mountains, the fruitful valleys, the broad, deep ocean. The things of nature speak to man of his Creator’s love. He has linked us to himself by unnumbered tokens in heaven and in earth. This world is not all sorrow and misery. “God is love,” is written upon every opening bud, upon the petals of every flower, and upon every spire of grass. Though the curse of sin has caused the earth to bring forth thorns and thistles, there are flowers upon the thistles, and the thorns are hidden by roses. All things in nature testify to the tender, fatherly care of our God, and to his desire to make his children happy. His prohibitions and injunctions are not intended merely to display his authority, but in all that he does, he has the well-being of his children in view. He does not require them to give up anything that it would be for their best interest to retain.

The opinion which prevails in some classes of society, that religion is not conducive to health or to happiness in this life, is one of the most mischievous of errors. The Scripture says: “The fear of the Lord tendeth to life; and he that hath it shall abide satisfied.”[1019] “What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it.”[1020] The words of wisdom “are life unto those that find them, and health to all their flesh.”[1021]

True religion brings man into harmony with the laws of God, physical, mental, and moral. It teaches self-control, serenity, temperance. Religion ennobles the mind, refines the taste, and sanctifies the judgment. It makes the soul a partaker of the purity of heaven. Faith in God’s love and overruling providence lightens the burdens of anxiety and care. It fills the heart with joy and contentment in the highest or the lowliest lot. Religion tends directly to promote health, to lengthen life, and to heighten our enjoyment of all its blessings. It opens to the soul a never-failing fountain of happiness. Would that all who have not chosen Christ might realize that he has something vastly better to offer them than they are seeking for themselves. Man is doing the greatest injury and injustice to his own soul when he thinks and acts contrary to the will of God. No real joy can be found in the path forbidden by Him who knows what is best, and who plans for the good of his creatures. The path of transgression Leads to misery and destruction; but wisdom’s “ways are ways of pleasantness, and all her paths are peace.”[1022]

The physical as well as the religious training practiced in the schools of the Hebrews may be profitably studied. The worth of such training is not appreciated. There is an intimate relation between the mind and the body, and in order to reach a high standard of moral and intellectual attainment, the laws that control our physical being must be heeded. To secure a strong, well-balanced character, both the mental and the physical powers must be exercised and developed. What study can be more important for the young than that which treats of this wonderful organism that God has committed to us, and of the laws by which it may be preserved in health?

And now, as in the days of Israel, every youth should be instructed in the duties of practical life. Each should acquire a knowledge of some branch of manual labor, by which, if need be, he may obtain a livelihood. This is essential, not only as a safeguard against the vicissitudes of life, but from its bearing upon physical, mental, and moral development. Even if it were certain that one would never need to resort to manual labor for his support, still he should be taught to work. Without physical exercise, no one can have a sound constitution and vigorous health; and the discipline of well-regulated labor is no less essential to the securing of a strong and active mind and a noble character.

Every student should devote a portion of each day to active labor. Thus habits of industry would be formed, and a spirit of self-reliance encouraged, while the youth would be shielded from many evil and degrading practices that are so often the result of idleness. And this is all in keeping with the primary object of education; for in encouraging activity, diligence, and purity, we are coming into harmony with the Creator.

Let the youth be led to understand the object of their creation,—to honor God, and bless their fellow-men; let them see the tender love which the Father in heaven has manifested toward them, and the high destiny for which the discipline of this life is to prepare them,—the dignity and honor to which they are called, even to become the sons of God,—and thousands would turn with contempt and loathing from the low and selfish aims and the frivolous pleasures that have hitherto engrossed them. They would learn to hate sin, and to shun it, not merely from hope of reward or fear of punishment, but from a sense of its inherent baseness,—because it would be a degrading of their God-given powers, a stain upon their God-like manhood.

God does not bid the youth to be less aspiring. The elements of character that make a man successful and honored among men,—the irrepressible desire for some greater good, the indomitable will, the strenuous exertion, the untiring perseverance,—are not to be crushed out. By the grace of God they are to be directed to objects as much higher than mere selfish and temporal interests as the heavens are higher than the earth. And the education begun in this life will be continued in the life to come. Day by day the wonderful works of God, the evidences of his wisdom and power in creating and sustaining the universe, the infinite mystery of love and wisdom in the plan of redemption, will open to the mind in new beauty. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”[1023] Even in this life we may catch glimpses of His presence, and may taste the joy of communion with heaven; but the fullness of its joy and blessing will be reached in the hereafter. Eternity alone can reveal the glorious destiny to which man, restored to God’s image, may attain.

Footnote 1015:

2 Tim. 1:5; 3:15.

Footnote 1016:

1 Cor. 3:9.

Footnote 1017:

Prov. 9:10.

Footnote 1018:

Ps. 119:172, 104.

Footnote 1019:

Prov. 19:23.

Footnote 1020:

Ps. 34:12-14.

Footnote 1021:

Prov. 4:22.

Footnote 1022:

Prov. 3:17.

Footnote 1023:

1 Cor. 2:9.

THE EARLIER KINGS

“The throne is established by righteousness,” and “upholden by
mercy.”

“I have made a covenant with my chosen, I have sworn unto David my
servant,” “His seed shall endure forever, and his throne as the sun
before me. It shall be established forever as the moon, and as a
faithful witness in heaven.”

“For unto us a Child is born, unto us a Son is given: and the
government shall be upon his shoulder: and his name shall be called
... the Prince of Peace. Of the increase of his government and peace
there shall be no end, upon the throne of David, and upon his
kingdom, to order it, and to establish it with judgment and with
justice from henceforth even forever.”

THE FIRST KING OF ISRAEL—59

The government of Israel was administered in the name and by the authority of God. The work of Moses, of the seventy elders, of the rulers and judges, was simply to enforce the laws that God had given; they had no authority to legislate for the nation. This was, and continued to be, the condition of Israel’s existence as a nation. From age to age, men inspired by God were sent to instruct the people, and to direct in the enforcement of the laws.

The Lord foresaw that Israel would desire a king, but he did not consent to a change in the principles upon which the State was founded. The king was to be the vicegerent of the Most High. God was to be recognized as the head of the nation, and his law was to be enforced as the supreme law of the land.[1025]

When the Israelites first settled in Canaan, they acknowledged the principles of the theocracy, and the nation prospered under the rule of Joshua. But increase of population, and intercourse with other nations, brought a change. The people adopted many of the customs of their heathen neighbors, and thus sacrificed, to a great degree, their own peculiar, holy character. Gradually they lost their reverence for God, and ceased to prize the honor of being his chosen people. Attracted by the pomp and display of heathen monarchs, they tired of their own simplicity. Jealousy and envy sprung up between the tribes. Internal dissensions made them weak; they were continually exposed to the invasion of their heathen foes, and the people were coming to believe that in order to maintain their standing among the nations, the tribes must be united under a strong central government. As they departed from obedience to God’s law, they desired to be freed from the rule of their divine Sovereign; and thus the demand for a monarchy became wide-spread throughout Israel.

Since the days of Joshua, the government had never been conducted with so great wisdom and success as under Samuel’s administration. Divinely invested with the threefold office of judge, prophet, and priest, he had labored with untiring and disinterested zeal for the welfare of his people, and the nation had prospered under his wise control. Order had been restored, and godliness promoted, and the spirit of discontent was checked for the time. But with advancing years the prophet was forced to share with others the cares of government, and he appointed his two sons to act as his assistants. While Samuel continued the duties of his office at Ramah, the young men were stationed at Beersheba, to administer justice among the people near the southern border of the land.

It was with the full assent of the nation that Samuel had appointed his sons to office; but they did not prove themselves worthy of their father’s choice. The Lord had, through Moses, given special directions to his people that the rulers of Israel should judge righteously, deal justly with the widow and the fatherless, and receive no bribes. But the sons of Samuel “turned aside after lucre, and took bribes, and perverted judgment.” The sons of the prophet had not heeded the precepts which he had sought to impress upon their minds. They had not copied the pure, unselfish life of their father. The warning given to Eli had not exerted the influence upon the mind of Samuel that it should have done. He had been to some extent too indulgent with his sons, and the result was apparent in their character and life.

The injustice of these judges caused much dissatisfaction, and a pretext was thus furnished for urging the change that had long been secretly desired. “All the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.”[1026] The cases of abuse among the people had not been referred to Samuel. Had the evil course of his sons been known to him, he would have removed them without delay; but this was not what the petitioners desired. Samuel saw that their real motive was discontent and pride, and that their demand was the result of a deliberate and determined purpose. No complaint had been made against Samuel. All acknowledged the integrity and wisdom of his administration; but the aged prophet looked upon the request as a censure upon himself, and a direct effort to set him aside, He did not, however, reveal his feelings; he uttered no reproach, but carried the matter to the Lord in prayer, and sought counsel from him alone.

And the Lord said unto Samuel: “Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.” The prophet was reproved for grieving at the conduct of the people toward himself as an individual. They had not manifested disrespect for him, but for the authority of God, who had appointed the rulers of his people. Those who despise and reject the faithful servant of God, show contempt, not merely for the man, but for the Master who sent him. It is God’s words, his reproofs and counsel, that are set at naught; it is his authority that is rejected.

The days of Israel’s greatest prosperity had been those in which they acknowledged Jehovah as their king,—when the laws and the government which he had established were regarded as superior to those of all other nations. Moses had declared to Israel concerning the commandments of the Lord: “This is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.”[1027] But by departing from God’s law the Hebrews had failed to become the people that God desired to make them, and then all the evils which were the result of their own sin and folly they charged upon the government of God. So completely had they become blinded by sin.

The Lord had, through his prophets, foretold that Israel would be governed by a king; but it does not follow that this form of government was best for them, or according to his will. He permitted the people to follow their own choice, because they refused to be guided by his counsel. Hosea declares that God gave them a king in his anger.[1028] When men choose to have their own way, without seeking counsel from God, or in opposition to his revealed will, he often grants their desires, in order that, through the bitter experience that follows, they may be led to realize their folly and to repent of their sin. Human pride and wisdom will prove a dangerous guide. That which the heart desires contrary to the will of God, will in the end be found a curse rather than a blessing.

God desired his people to look to him alone as their lawgiver and their source of strength. Feeling their dependence upon God, they would be constantly drawn nearer to him. They would become elevated and ennobled, fitted for the high destiny to which he had called them as his chosen people. But when a man was placed upon the throne, it would tend to turn the minds of the people from God. They would trust more to human strength, and less to divine power, and the errors of their king would lead them into sin, and separate the nation from God.

Samuel was instructed to grant the request of the people, but to warn them of the Lord’s disapproval, and also make known what would be the result of their course. “And Samuel told all the words of the Lord unto the people that asked of him a king.” He faithfully set before them the burdens that would be laid upon them, and showed the contrast between such a state of oppression and their present comparatively free and prosperous condition. Their king would imitate the pomp and luxury of other monarchs, to support which, grievous exactions upon their persons and property would be necessary. The goodliest of their young men he would require for his service. They would be made charioteers and horsemen and runners before him. They must fill the ranks of his army, and they would be required to till _his_ fields, to reap _his_ harvests, and to manufacture implements of war for _his_ service. The daughters of Israel would be taken for confectioners and bakers for the royal household. To support his kingly state he would seize upon the best of their lands, bestowed upon the people by Jehovah himself. The most valuable of their servants also, and of their cattle, he would take, and “put them to his own work.” Besides all this, the king would require a tenth of all their income, the profits of their labor, or the products of the soil. “Ye shall be his servants,” concluded the prophet. “And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.” However burdensome its exactions should be found, when once a monarchy was established, they could not set it aside at pleasure.

But the people returned the answer, “Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.”

“Like all the nations.”—The Israelites did not realize that to be in this respect unlike other nations was a special privilege and blessing. God had separated the Israelites from every other people, to make them his own peculiar treasure. But they, disregarding this high honor, eagerly desired to imitate the example of the heathen! And still the longing to conform to worldly practices and customs exists among the professed people of God. As they depart from the Lord, they become ambitious for the gains and honors of the world. Christians are constantly seeking to imitate the practices of those who worship the god of this world. Many urge that by uniting with worldlings and conforming to their customs, they might exert a stronger influence over the ungodly. But all who pursue this course, thereby separate from the Source of their strength. Becoming the friends of the world, they are the enemies of God. For the sake of earthly distinction they sacrifice the unspeakable honor to which God has called them, of showing forth the praises of Him who hath called us out of darkness into his marvelous light.[1029]

With deep sadness, Samuel listened to the words of the people; but the Lord said unto him, “Hearken unto their voice, and make them a king.” The prophet had done his duty. He had faithfully presented the warning, and it had been rejected. With a heavy heart he dismissed the people, and himself departed to prepare for the great change in the government.

Samuel’s life of purity and unselfish devotion was a perpetual rebuke both to self-serving priests and elders, and to the proud, sensual congregation of Israel. Although he assumed no pomp and made no display, his labors bore the signet of Heaven. He was honored by the world’s Redeemer, under whose guidance he ruled the Hebrew nation. But the people had become weary of his piety and devotion; they despised his humble authority, and rejected him for a man who should rule them as a king.

In the character of Samuel we see reflected the likeness of Christ. It was the purity of our Saviour’s life that provoked the wrath of Satan. That life was the light of the world, and revealed the hidden depravity in the hearts of men. It was the holiness of Christ that stirred up against him the fiercest passions of false-hearted professors of godliness. Christ came not with the wealth and honors of earth, yet the works which he wrought showed him to possess power greater than that of any human prince. The Jews looked for the Messiah to break the oppressor’s yoke, yet they cherished the sins that had bound it upon their necks. Had Christ cloaked their sins and applauded their piety, they would have accepted him as their king; but they would not bear his fearless rebuke of their vices. The loveliness of a character in which benevolence, purity, and holiness reigned supreme, which entertained no hatred except for sin, they despised. Thus it has been in every age of the world. The light from heaven brings condemnation on all who refuse to walk in it. When rebuked by the example of those who hate sin, hypocrites will become agents of Satan to harass and persecute the faithful. “All that will live godly in Christ Jesus shall suffer persecution.”[1030]

Though a monarchical form of government for Israel had been foretold in prophecy, God had reserved to himself the right to choose their king. The Hebrews so far respected the authority of God as to leave the selection entirely to him. The choice fell upon Saul, a son of Kish, of the tribe of Benjamin.

The personal qualities of the future monarch were such as to gratify that pride of heart which prompted the desire for a king. “There was not among the children of Israel a goodlier person than he.”[1031] Of noble and dignified bearing, in the prime of life, comely and tall, he appeared like one born to command. Yet with these external attractions, Saul was destitute of those higher qualities that constitute true wisdom. He had not in youth learned to control his rash, impetuous passions; he had never felt the renewing power of divine grace.

Saul was the son of a powerful and wealthy chief, yet in accordance with the simplicity of the times, he was engaged with his father in the humble duties of a husbandman. Some of his father’s animals having strayed upon the mountains, Saul went with a servant to seek for them. For three days they searched in vain, when, as they were not far from Ramah,[1032] the home of Samuel, the servant proposed that they should inquire of the prophet concerning the missing property. “I have here at hand the fourth part of a shekel of silver,” he said; “that will I give to the man of God, to tell us our way.” This was in accordance with the custom of the times. A person approaching a superior in rank or office made him a small present, as an expression of respect.

As they drew near to the city, they met some young maidens who had come out to draw water, and inquired of them for the seer. In reply they were told that a religious service was about to take place, that the prophet had already arrived, there was to be an offering upon “the high place,” and after that a sacrificial feast. A great change had taken place under Samuel’s administration. When the call of God first came to him, the services of the sanctuary were held in contempt. “Men abhorred the offering of the Lord.”[1033] But the worship of God was now maintained throughout the land, and the people manifested an interest in religious services. There being no ministration in the tabernacle, sacrifices were for the time offered elsewhere; and the cities of the priests and Levites, where the people resorted for instruction, were chosen for this purpose. The highest points in these cities were usually selected as the place of sacrifice, and hence were called the high places.

At the gate of the city, Saul was met by the prophet himself. God had revealed to Samuel that at that time the chosen king of Israel would present himself before him. As they now stood face to face, the Lord said to Samuel, “Behold the man whom I spake to thee of! this same shall reign over my people.”

To the request of Saul, “Tell me, I pray thee, where the seer’s house is,” Samuel replied, “I am the seer.” Assuring him also that the lost animals had been found, he urged him to tarry and attend the feast, at the same time giving some intimation of the great destiny before him: “On whom is all the desire of Israel? Is it not on thee, and on all thy father’s house?” The listener’s heart thrilled at the prophet’s words. He could not but perceive something of their significance; for the demand for a king had become a matter of absorbing interest to the whole nation. Yet with modest self-depreciation, Saul replied, “Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?”

Samuel conducted the stranger to the place of assembly, where the principal men of the town were gathered. Among them, at the prophet’s direction, the place of honor was given to Saul, and at the feast the choicest portion was set before him. The services over, Samuel took his guest to his own home, and there upon the housetop he communed with him, setting forth the great principles on which the government of Israel had been established, and thus seeking to prepare him, in some measure, for his high station.

When Saul departed, early next morning, the prophet went forth with him. Having passed through the town, he directed the servant to go forward. Then he bade Saul stand still to receive a message sent him from God. “And Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because Jehovah hath anointed thee to be captain over his inheritance?” As evidence that this was done by divine authority, he foretold the incidents that would occur on the homeward journey, and assured Saul that he would be qualified by the Spirit of God for the station awaiting him. “The Spirit of Jehovah will come upon thee,” said the prophet, and thou “shalt be turned into another man. And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.”

As Saul went on his way, all came to pass as the prophet had said. Near the border of Benjamin he was informed that the lost animals had been found. In the plain of Tabor he met three men who were going to worship God at Bethel. One of them carried three kids for sacrifice, another three loaves of bread, and the third a bottle of wine, for the sacrificial feast. They gave Saul the usual salutation, and also presented him with two of the three loaves of bread. At Gibeah, his own city, a band of prophets returning from the “high place” were singing the praise of God to the music of the pipe and the harp, the psaltery and the tabret. As Saul approached them, the Spirit of the Lord came upon him also, and he joined in their song of praise, and prophesied with them. He spoke with so great fluency and wisdom, and joined so earnestly in the service, that those who had known him exclaimed in astonishment, “What is this that is come unto the son of Kish? Is Saul also among the prophets?”

As Saul united with the prophets in their worship, a great change was wrought in him by the Holy Spirit. The light of divine purity and holiness shone in upon the darkness of the natural heart. He saw himself as he was before God. He saw the beauty of holiness. He was now called to begin the warfare against sin and Satan, and he was made to feel that in this conflict his strength must come wholly from God. The plan of salvation, which had before seemed dim and uncertain, was opened to his understanding. The Lord endowed him with courage and wisdom for his high station. He revealed to him the Source of strength and grace, and enlightened his understanding as to the divine claims and his own duty.

The anointing of Saul as king had not been made known to the nation. The choice of God was to be publicly manifested by lot. For this purpose, Samuel convoked the people at Mizpeh. Prayer was offered for divine guidance; then followed the solemn ceremony of casting the lot. In silence the assembled multitude awaited the issue. The tribe, the family, and the household were successively designated, and then Saul, the son of Kish, was pointed out as the individual chosen. But Saul was not in the assembly. Burdened with a sense of the great responsibility about to fall upon him, he had secretly withdrawn. He was brought back to the congregation, who observed with pride and satisfaction that he was of kingly bearing and noble form, being “higher than any of the people from his shoulders and upward.” Even Samuel, when presenting him to the assembly, exclaimed, “See ye him whom the Lord hath chosen, that there is none like him among all the people?” And in response arose from the vast throng one long, loud shout of joy, “God save the king!”

Samuel then set before the people “the manner of the kingdom,” stating the principles upon which the monarchical government was based, and by which it should be controlled. The king was not to be an absolute monarch, but was to hold his power in subjection to the will of the Most High. This address was recorded in a book, wherein were set forth the prerogatives of the prince and the rights and privileges of the people. Though the nation had despised Samuel’s warning, the faithful prophet, while forced to yield to their desires, still endeavored, as far as possible, to guard their liberties.

While the people in general were ready to acknowledge Saul as their king, there was a large party in opposition. For a monarch to be chosen from Benjamin, the smallest of the tribes of Israel—and that to the neglect of both Judah and Ephraim, the largest and most powerful—was a slight which they could not brook. They refused to profess allegiance to Saul, or to bring him the customary presents. Those who had been most urgent in their demand for a king were the very ones that refused to accept with gratitude the man of God’s appointment. The members of each faction had their favorite, whom they wished to see placed on the throne, and several among the leaders had desired the honor for themselves. Envy and jealousy burned in the hearts of many. The efforts of pride and ambition had resulted in disappointment and discontent.

In this condition of affairs, Saul did not see fit to assume the royal dignity. Leaving Samuel to administer the government as formerly, he returned to Gibeah. He was honorably escorted thither by a company, who, seeing the divine choice in his selection, were determined to sustain him. But he made no attempt to maintain by force his right to the throne. In his home among the uplands of Benjamin he quietly occupied himself in the duties of a husbandman, leaving the establishment of his authority entirely to God.

Soon after Saul’s appointment, the Ammonites, under their king, Nahash, invaded the territory of the tribes east of Jordan, and threatened the city of Jabesh-gilead. The inhabitants tried to secure terms of peace by offering to become tributary to the Ammonites. To this the cruel king would not consent but on condition that he might put out the right eye of every one of them, thus making them abiding witnesses to his power.

The people of the besieged city begged a respite of seven days. To this the Ammonites consented, thinking thus to heighten the honor of their expected triumph. Messengers were at once dispatched from Jabesh, to seek help from the tribes west of Jordan. They carried the tidings to Gibeah, creating wide-spread terror. Saul, returning at night from following the oxen in the field, heard the loud wail that told of some great calamity. He said, “What aileth the people that they weep?” When the shameful story was repeated, all his dormant powers were roused. “The Spirit of God came upon Saul, ... and he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.”

Three hundred and thirty thousand men gathered on the plain of Bezek, under the command of Saul. Messengers were immediately sent to the besieged city, with the assurance that they might expect help on the morrow, the very day on which they were to submit to the Ammonites. By a rapid night march, Saul and his army crossed the Jordan, and arrived before Jabesh in “the morning watch.” Like Gideon, dividing his force into three companies, he fell upon the Ammonite camp at that early hour, when, not suspecting danger, they were least secure. In the panic that followed, they were routed, with great slaughter. And “they which remained were scattered, so that two of them were not left together.”

The promptness and bravery of Saul, as well as the generalship shown in the successful conduct of so large a force, were qualities which the people of Israel had desired in a monarch, that they might be able to cope with other nations. They now greeted him as their king, attributing the honor of the victory to human agencies, and forgetting that without God’s special blessing all their efforts would have been in vain. In their enthusiasm, some proposed to put to death those who had at first refused to acknowledge the authority of Saul. But the king interfered, saying, “There shall not a man be put to death this day; for to-day the Lord hath wrought salvation in Israel.” Here Saul gave evidence of the change that had taken place in his character. Instead of taking honor to himself, he gave the glory to God. Instead of showing a desire for revenge, he manifested a spirit of compassion and forgiveness. This is unmistakable evidence that the grace of God dwells in the heart.

Samuel now proposed that a national assembly should be convoked at Gilgal, that the kingdom might there be publicly confirmed to Saul. It was done; “and there they sacrificed sacrifices of peace-offerings before the Lord; and there Saul and all the men of Israel rejoiced greatly.”

Gilgal had been the place of Israel’s first encampment in the promised land. It was here that Joshua, by divine direction, set up the pillar of twelve stones to commemorate the miraculous passage of the Jordan. Here circumcision had been renewed. Here they had kept the first Passover after the sin at Kadesh, and the desert sojourn. Here the manna ceased. Here the Captain of the Lord’s host had revealed himself as chief in command of the armies of Israel. From this place they marched to the overthrow of Jericho and the conquest of Ai. Here Achan met the penalty of his sin, and here was made that treaty with the Gibeonites which punished Israel’s neglect to ask counsel of God. Upon this plain, linked with so many thrilling associations, stood Samuel and Saul; and when the shouts of welcome to the king had died away, the aged prophet gave his parting words as ruler of the nation.

“Behold,” he said, “I have hearkened unto your voice in all that ye said unto me, and have made a king over you. And now, behold, the king walketh before you; and I am old and gray-headed; ... and I have walked before you from my childhood unto this day. Behold, here I am: witness against me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it to you.”

With one voice the people answered, “Thou hast not defrauded us, nor oppressed us, neither hast thou taken aught of any man’s hand.”

Samuel was not seeking merely to justify his own course. He had previously set forth the principles that should govern both the king and the people, and he desired to add to his words the weight of his own example. From childhood he had been connected with the work of God, and during his long life one object had been ever before him,—the glory of God and the highest good of Israel.

Before there could be any hope of prosperity for Israel, they must be led to repentance before God. In consequence of sin they had lost their faith in God, and their discernment of his power and wisdom to rule the nation,—lost their confidence in his ability to vindicate his cause. Before they could find true peace, they must be led to see and confess the very sin of which they had been guilty. They had declared the object of the demand for a king to be, “That our king may judge us, and go out before us, and fight our battles.” Samuel recounted the history of Israel, from the day when God brought them from Egypt. Jehovah, the King of kings, had gone out before them, and had fought their battles. Often their sins had sold them into the power of their enemies, but no sooner did they turn from their evil ways than God’s mercy raised up a deliverer. The Lord sent Gideon and Barak, and “Jephthah and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.” Yet when threatened with danger they had declared, “A king shall reign over us,” when, said the prophet, “Jehovah your God was your king.”

“Now therefore,” continued Samuel, “stand and see this great thing, which the Lord will do before your eyes. Is it not wheat harvest to-day? I will call unto the Lord, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called unto the Lord; and the Lord sent thunder and rain that day.” At the time of wheat harvest, in May and June, no rain fell in the East. The sky was cloudless, and the air serene and mild. So violent a storm at this season filled all hearts with fear. In humiliation the people now confessed their sin,—the very sin of which they had been guilty: “Pray for thy servants unto the Lord thy God, that we die not; for we have added unto all our sins this evil, to ask us a king.”

Samuel did not leave the people in a state of discouragement, for this would have prevented all effort for a better life. Satan would lead them to look upon God as severe and unforgiving, and they would thus be exposed to manifold temptations. God is merciful and forgiving, ever desiring to show favor to his people, when they will obey his voice. “Fear not,” was the message of God by his servant; “ye have done all this wickedness; yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn ye not aside; for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the Lord will not forsake his people.”

Samuel said nothing of the slight which had been put upon himself; he uttered no reproach for the ingratitude with which Israel had repaid his life-long devotion; but he assured them of his unceasing interest for them: “God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. Only fear the Lord, and serve him in truth with all your heart; for consider how great things he hath done for you. But if ye shall still do wickedly, ye shall be consumed, both ye and your king.”

Footnote 1025:

See Appendix, Note 11.

Footnote 1026:

See 1 Samuel 8-12.

Footnote 1027:

Deut. 4:6.

Footnote 1028:

Hos. 13:11.

Footnote 1029:

1 Peter 2:9.

Footnote 1030:

2 Tim. 3:12.

Footnote 1031:

1 Sam. 9:2.

Footnote 1032:

See Appendix, Note 12.

Footnote 1033:

1 Sam. 2:17.

THE PRESUMPTION OF SAUL—60

After the assembly at Gilgal, Saul disbanded the army that had at his call arisen to overthrow the Ammonites, reserving only two thousand men to be stationed under his command at Michmash, and one thousand to attend his son Jonathan at Gibeah. Here was a serious error. His army was filled with hope and courage by the recent victory; and had he proceeded at once against other enemies of Israel, a telling blow might have been struck for the liberties of the nation.

Meanwhile their warlike neighbors, the Philistines, were active. After the defeat at Ebenezer, they had still retained possession of some hill fortresses in the land of Israel; and now they established themselves in the very heart of the country. In facilities, arms, and equipments, the Philistines had great advantage over Israel. During the long period of their oppressive rule, they had endeavored to strengthen their power by forbidding the Israelites to practice the trade of smiths, lest they should make weapons of war. After the conclusion of peace, the Hebrews had still resorted to the Philistine garrisons for such work as needed to be done. Controlled by love of ease, and the abject spirit induced by long oppression, the men of Israel had, to a great extent, neglected to provide themselves with weapons of war. Bows and slings were used in warfare, and these the Israelites could obtain; but there were none among them, except Saul and his son Jonathan, who possessed a spear or a sword.[1034]

It was not until the second year of Saul’s reign that an attempt was made to subdue the Philistines. The first blow was struck by Jonathan, the king’s son, who attacked and overcame their garrison at Geba. The Philistines, exasperated by this defeat, made ready for a speedy attack upon Israel. Saul now caused war to be proclaimed by the sound of the trumpet throughout the land, calling upon all the men of war, including the tribes across the Jordan, to assemble at Gilgal. This summons was obeyed.

The Philistines had gathered an immense force at Michmash,—“thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude.”[1035] When the tidings reached Saul and his army at Gilgal, the people were appalled at thought of the mighty forces they would have to encounter in battle. They were not prepared to meet the enemy, and many were so terrified that they dared not come to the test of an encounter. Some crossed the Jordan, while others hid themselves in caves and pits, and amid the rocks that abounded in that region. As the time for the encounter drew near, the number of desertions rapidly increased, and those who did not withdraw from the ranks were filled with foreboding and terror.

When Saul was first anointed king of Israel, he had received from Samuel explicit directions concerning the course to be pursued at this time. “Thou shalt go down before me to Gilgal,” said the prophet; “and, behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offering. Seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do.”[1036]

Day after day Saul tarried, but without making decided efforts toward encouraging the people and inspiring confidence in God. Before the time appointed by the prophet had fully expired, he became impatient at the delay, and allowed himself to be discouraged by the trying circumstances that surrounded him. Instead of faithfully seeking to prepare the people for the service that Samuel was coming to perform, he indulged in unbelief and foreboding. The work of seeking God by sacrifice was a most solemn and important work; and God required that his people should search their hearts and repent of their sins, that the offering might be made with acceptance before him, and that his blessing might attend their efforts to conquer the enemy. But Saul had grown restless; and the people, instead of trusting in God for help, were looking to the king whom they had chosen, to lead and direct them.

Yet the Lord still cared for them, and did not give them up to the disasters that would have come upon them if the frail arm of flesh had become their only support. He brought them into close places, that they might be convicted of the folly of depending on man, and that they might turn to him as their only help. The time for the proving of Saul had come. He was now to show whether or not he would depend on God, and patiently wait according to his command, thus revealing himself as one whom God could trust in trying places as the ruler of his people, or whether he would be vacillating, and unworthy of the sacred responsibility that had devolved upon him. Would the king whom Israel had chosen, listen to the Ruler of all kings? Would he turn the attention of his faint-hearted soldiers to the One in whom is everlasting strength and deliverance?

With growing impatience he awaited the arrival of Samuel, and attributed the confusion and distress and desertion of his army to the absence of the prophet. The appointed time came, but the man of God did not immediately appear. God’s providence had detained his servant. But Saul’s restless, impulsive spirit would no longer be restrained. Feeling that something must be done to calm the fears of the people, he determined to summon an assembly for religious service, and by sacrifice entreat the divine aid. God had directed that only those consecrated to the office should present sacrifices before him. But Saul commanded, “Bring hither a burnt-offering;”[1037] and, equipped as he was with armor and weapons of war, he approached the altar, and offered sacrifice before God.

“And it came to pass, that as soon as he had made an end of offering the burnt-offering, behold, Samuel came; and Saul went out to meet him, that he might salute him.” Samuel saw at once that Saul had gone contrary to the express directions that had been given him. The Lord had spoken by his prophet that at this time he would reveal what Israel must do in this crisis. If Saul had fulfilled the conditions upon which divine help was promised, the Lord would have wrought a marvelous deliverance for Israel, with the few who were loyal to the king. But Saul was so well satisfied with himself and his work, that he went out to meet the prophet as one who should be commended rather than disapproved.

Samuel’s countenance was full of anxiety and trouble; but to his inquiry, “What hast thou done?” Saul offered excuses for his presumptuous act. He said: “I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord; I forced myself therefore, and offered a burnt-offering.

“And Samuel said to Saul: Thou hast done foolishly; thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people.... And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin.”

Either Israel must cease to be the people of God, or the principle upon which the monarchy was founded must be maintained, and the nation must be governed by a divine power. If Israel would be wholly the Lord’s, if the will of the human and earthly were held in subjection to the will of God, he would continue to be the ruler of Israel. So long as the king and the people would conduct themselves as subordinate to God, so long he could be their defense. But in Israel no monarchy could prosper that did not in all things acknowledge the supreme authority of God.

If Saul had shown a regard for the requirements of God in this time of trial, God could have worked his will through him. His failure now proved him unfit to be the vicegerent of God to his people. He would mislead Israel. His will, rather than the will of God, would be the controlling power. If Saul had been faithful, his kingdom would have been established forever; but since he had failed, the purpose of God must be accomplished by another. The government of Israel must be committed to one who would rule the people according to the will of Heaven.

We do not know what great interests may be at stake in the proving of God. There is no safety except in strict obedience to the word of God. All his promises are made upon condition of faith and obedience, and a failure to comply with his commands cuts off the fulfillment to us of the rich provisions of the Scriptures. We should not follow impulse, nor rely on the judgment of men; we should look to the revealed will of God, and walk according to his definite commandment, no matter what circumstances may surround us. God will take care of the results; by faithfulness to his word we may in time of trial prove before men and angels that the Lord can trust us in difficult places to carry out his will, honor his name, and bless his people.

Saul was in disfavor with God, and yet unwilling to humble his heart in penitence. What he lacked in real piety, he would try to make up by his zeal in the forms of religion. Saul was not ignorant of Israel’s defeat when the ark of God was brought into the camp by Hophni and Phinehas; and yet, knowing all this, he determined to send for the sacred chest and its attendant priest. Could he by this means inspire confidence in the people, he hoped to re-assemble his scattered army, and give battle to the Philistines. He would now dispense with Samuel’s presence and support, and thus free himself from the prophet’s unwelcome criticisms and reproofs.

The Holy Spirit had been granted to Saul to enlighten his understanding and soften his heart. He had received faithful instruction and reproof from the prophet of God. And yet how great was his perversity! The history of Israel’s first king presents a sad example of the power of early wrong habits. In his youth, Saul did not love and fear God; and that impetuous spirit, not early trained to submission, was ever ready to rebel against divine authority. Those who in their youth cherish a sacred regard for the will of God, and who faithfully perform the duties of their position, will be prepared for higher service in after-life. But men cannot for years pervert the powers that God has given them, and then, when they choose to change, find these powers fresh and free for an entirely opposite course.

Saul’s efforts to arouse the people proved unavailing. Finding his force reduced to six hundred men, he left Gilgal, and retired to the fortress at Geba, lately taken from the Philistines. This stronghold was on the south side of a deep, rugged valley, or gorge, a few miles north of the site of Jerusalem. On the north side of the same valley, at Michmash, the Philistine force lay encamped, while detachments of troops went out in different directions to ravage the country.

God had permitted matters to be thus brought to a crisis, that he might rebuke the perversity of Saul, and teach his people a lesson of humility and faith. Because of Saul’s sin in his presumptuous offering, the Lord would not give him the honor of vanquishing the Philistines. Jonathan, the king’s son, a man who feared the Lord, was chosen as the instrument to deliver Israel. Moved by a divine impulse, he proposed to his armor-bearer that they should make a secret attack upon the enemy’s camp. “It may be,” he urged, “that the Lord will work for us; for there is no restraint to the Lord to save by many or by few.”[1038]