1 Samuel 9:25-27

Interest in public affairs.

The facts are—

1 . After the public intimation of Saul s coming distinction Samuel converses with him in private.

2 . On sending him away on the next day Samuel will have no one present at the moment of parting. Saul is passive. Samuel is still the most important. As yet all had been public. Enough had been said to call up from Saul's heart feelings and aspirations which in his quiet life had lain dormant ( 1 Samuel 9:19 ). He now felt that God had something for him to do in Israel, and his heart revealed sentiments answering to the shadowed honour. It was fit, therefore, to commence privately on topics connected with the condition and prospects of Israel. The invitation to the privacy of the house-top for this purpose was thus in keeping with Samuel's wise procedure, and a good illustration of his deep interest in the public welfare. The most probable explanation of the conduct of Samuel certainly is, that his concern for the welfare of the nation and of the coming king irresistibly prompted him to converse on the wants of the age, and the responsibilities of Saul's new position as a chosen servant.

I. IT IS THE DUTY OF A RELIGIOUS MAN , AND IN KEEPING WITH HIS CHARACTER AND PROFESSION , TO TAKE A DEEP INTEREST IN PUBLIC AFFAIRS . Samuel's interest in affairs was, it is true, official, as head of the state, but the official acts had their root in a deep personal longing for the prosperity of Israel. "Pray for the peace of Jerusalem." "They shall prosper that love thee," was the feeling which every true descendant of Abraham was supposed to entertain. The best days of Israel's history show that the pious were proud of their country, its institutions, its rulers, its laws, and the order and purity of its administration.

1 . The state claims our interest.

II. EMERGENCIES WILL ARISE WHEN INTEREST IN PUBLIC AFFAIRS MAY FIND DISTINCT EXPRESSION . The emergency which developed Samuel's deep interest did not create it. There is a fountain of strong feeling and righteous thought in a truly good man's nature. Crises in a people's history bring out the latent feeling, and shape it into word or deed. There should not be a day on which a Christian does not bear all the interests of his country on his heart, and give them some direct or indirect support. But in the changes of human affairs, and in the incessant struggle between the good and evil forces of society, there arise now and then opportunities forevery righteous man to do his best towards securing a righteousness in the State.

III. The MANNER IN WHICH INTEREST IS SHOWN WILL DEPEND ON POSITION AND OPPORTUNITIES . Samuel showed his interest by discussing with Saul the general question of the people's welfare, and by fitting his mind for coming responsibilities. Every Christian can express his interest intelligently, faithfully, kindly, and prayerfully by seizing the opportunities appropriate to his situation in life. But prayer for kings and rulers, personal observance of the course of events, acquaintance with the real needs of the country, encouragement of a sound, righteous, political literature, support to men of tested character, exercise of powers conferred by law, infusion into controversies of a generous, truth-loving spirit—these are means within reach of most, and cannot but issue in blessing to all. The interest thus due to public state affairs is also due by the Christian to the general affairs of the Church of God. Every one should bear on his heart the welfare of the body of Christ, and do all he can to heal its wounds, cleanse its spirit, and insure its highest happiness and prosperity. Do men sufficiently identify their personal religious interests with those of the one Church? Is the oneness of the body of Christ properly appreciated? Do our prayers and tears flow forth as they ought for the kingdom of God?

General considerations : —

1 . The causes of so little interest in public affairs by many Christian people.

2 . How Christian people can manifest a proper interest apart from the painful contentions to which they are perhaps constitutionally unfitted.

3 . The degree of sympathy due to good men who from sense of duty enter into the perils and annoyances of public life, and how it can be expressed.

4 . The question of how much of national trouble, sorrow, and poverty is connected with neglect on the part of the morally powerful sections of society.

5 . How far Christian men are really making love of righteousness and truth and peace superior to social customs and party ties.

HOMILIES BY B. DALE

1 Samuel 9:1-25 . (GIBEAH, RAMAH.)

The king desired by the people.

1 . The choice of the first king of Israel was made by Samuel, prophet and judge, as the highest authority under God in the nation; and it was afterwards confirmed by lot, wherein the Divine will was openly expressed ( 1 Samuel 10:21 ). "The history of the world cannot produce another instance in which a public determination was formed to appoint a king, and yet no one proposed either himself or any other person to be king, but referred the determination entirely to God" (Scott).

2 . In making choice of Saul, Samuel believed that he would be acceptable to the people, and fulfil the purpose for which they had desired a king, in saving them out of the hand of the Philistines ( 1 Samuel 9:17 ) and the children of Ammon ( 1 Samuel 12:12 ); and he appears to have expected that he would be faithful to the principle of the theocracy, and rule in obedience to the Divine will. He did all that lay in his power that this expectation might be realised; he entertained a strong affection for Saul; and it was only when the latter proved utterly unfaithful to his trust that he reluctantly and sorrowfully abandoned him to his fate.

3 . His choice was directed by a higher wisdom than his own, which saw the end from the beginning. Whilst the Divine King of Israel sanctioned what was good in their desire, he fulfilled it in such a manner as to convince them of what was evil in it, and to accomplish far reaching purposes which the prophet himself did not foresee.

"The ken your world is gifted with descends

In the everlasting justice as low down

As eye doth in the sea, which though it mark

The bottom from the shore, in the wide main

Discerns it not; and, nevertheless, it is,

But hidden by its deepness" (Dante, 'Purg.').

"Saul is not selected by them, but given to them; whom they adopt and embrace they know not why; and who, whether or not he is able to guide and govern them, proves to be a faithful representative of their own state of mind, a very type and embodiment of that character and those habits of mind which they themselves are exhibiting" (Maurice). "The theocratic principle was more fully developed in the reaction than could have happened had the king been truly pious, so that we may say that Saul was chosen by God, because in his omniscience he foresaw that he would not turn to him with his whole heart. Saul and David are in necessary connection. On the threshhold of royalty God first shows in Saul what the king of Israel is without him; then in David what the king is with him. Both are types or representatives. The events which befell them are actual prophecies, which first of all passed into fulfilment in the history of the Israelitish monarchy, and then through the whole history of the world." (Hengstenberg). The following chapters record, the development of the successive stages of the Divine method according to which the popular desire was gratified and corrected. The man destined for king was—

I. FITTED BY PECULIAR QUALIFICATIONS ( 1 Samuel 9:1 , 1 Samuel 9:2 ). Notice—

1 . His family relationship. He was the son of Kish, of the family of Matri ( 1 Samuel 10:21 ), of the tribe of Benjamin; his cousin (or perhaps uncle— 1 Chronicles 8:33 ) being Abner, afterwards "the captain of his host" ( 1 Samuel 14:51 ); his name—Saul = asked—being "an omen of his history." Kish was a man of wealth and good social position, a fact which would gain for his son general respect; he appears to have been an affectionate father ( 1 Samuel 9:5 ; 1 Samuel 10:2 ); and he resided at Gibeah ( 1 Samuel 10:26 ), "a hill," formerly a place of notorious profligacy ( 19:1-30 .), and subsequently the seat of Saul's government, but was buried at Zelah ( 2 Samuel 21:14 ). Of him nothing more is known. Benjamin was the smallest of the tribes of Israel ( 1 Samuel 9:21 ), but the most warlike of them ( Genesis 49:27 ). The selection of a king from it, therefore, would not be likely to excite the jealousy of the other tribes, whilst he would doubtless prove an able leader of their armies. There was in Saul "the strange union of fierceness and of gentleness which rim, as hereditary qualities do often run, through the whole history of that frontier clan" (Stanley).

2 . His personal appearance. He was in the prime of manhood, and of lofty stature and great warlike beauty ( 1 Samuel 9:2 ; 1 Samuel 10:23 , 1 Samuel 10:24 ). "Great stress is laid upon this, because his distinguished stature, with the impression of bodily prowess which it conveyed, helped much to recommend him to the choice of the people. When, after a long peace, there was no man of distinguished renown among them, and when in battle much less depended upon the military skill than upon the bodily prowess of the chief in single combats, or in the partial actions with which most battles commenced, it was natural enough that the people should take pride in the gigantic proportions of their leader, as calculated to strike terror into the enemy and to inspire confidence in his followers; besides that, it was no mean advantage that the crest of the leader should, from his tallness, be seen from afar by the people" (Kitto).

3 . His mental and moral characteristics. He was possessed of little mental culture. He had not been instructed in the schools of the prophets ( 1 Samuel 10:11 ). His life had been spent in retired, rustic occupation, in which he was so absorbed that he was less acquainted with the political and religious movements of his time than his own servant ( 1 Samuel 9:6 ). He was obedient to his father ( 1 Samuel 9:4 ), tenderly concerned about his feelings ( 1 Samuel 9:5 ), persevering in labour and ready to take advice even from one beneath him ( 1 Samuel 9:10 ). He exhibited a courteous, modest, and humble bearing ( 1 Samuel 9:21 ; 1 Samuel 10:21 ). He was, in his earlier career, capable of prudent reserve ( 1 Samuel 10:16 , 1 Samuel 10:27 ); patriotic, zealous, fearless, energetic ( 1 Samuel 11:6 ), resolute, and magnanimous ( 1 Samuel 11:13 ); and he had a strong sense of the value of religion and religious institutions. But underneath these qualities there lay others of a different nature, which his subsequent course revealed, viz; waywardness, rash and fiery impulses, impatience, the love of display, pride and self-will, and morbid tendencies to distrust and jealousy; and instead of overcoming them by the aid of Divine grace, he yielded to them, until they gained the entire mastery over him, choked the good seed which was sown in his heart ( Matthew 13:22 ), and caused his ruin. God sees the latent as well as the manifest dispositions of men, and adapts his dealings toward them accordingly.

II. GUIDED BY SPECIAL PROVIDENCE ( 1 Samuel 9:3-14 ). These verses furnish a practical commentary on what was said by Hannah concerning the operations of Providence ( 1 Samuel 2:7 , 1 Samuel 2:8 ). In leaving his home in Gibeah, at the direction of his father, in search of the lost asses, travelling through the hill country of Ephraim, the land of Shalisha, of Shalim, and of the Benjamites, to the land of Zuph ( 1 Samuel 1:1 ), and going in search of the "seer" ( roeh ) , Saul acted freely, and according to his best judgment; but his three days' journey and all connected with it—his lack of success, his desire to return, his servant's advice, his destitution of food, his servant's possession of a coin for a present, his meeting with "young maidens going out to draw water," his presence in the city at a certain time—were ordered by God to the attainment of an end of which he had no conception. "All these incidents and wanderings were only preparations and mediate causes by which God accomplished his design concerning Saul." His providence—

1 . Often makes insignificant events productive of important results. It is truly astonishing how the very greatest things depend upon events which are generally regarded at the time of their occurrence as of little account. Of this the lives of individuals and the history of nations afford innumerable illustrations. "What is it that we dare call insignificant? The least of all things may be as a seed cast into the seed field of time, to grow there and bear fruits, which shall be multiplying when time shall be no more. We cannot always trace the connections of things; we do not ponder those we can trace, or we should tremble to call anything beneath the notice of God. It has been eloquently said that where we see a trifle hovering unconnected in space, higher spirits can discern its fibres stretching through the whole expanse of the system of the world, and hanging on the remotest limits of the future and the past" (Kitto, 'Cyc. of Bib . Lit.,' first ed; Art. 'Providence;' Knapp's 'Theology').

2 . Makes accidental circumstances subservient to a prearranged plan. "The thread of every life is entangled with other threads beyond all reach of calculation. Those unforeseen accidents which so often control the lot of men constitute a superstratum in the system of human affairs, wherein, peculiarly, the Divine providence holds empire for the accomplishment of its special purposes. It is from this hidden and inexhaustible mine of chances—chances, as we must call them—that the Governor of the world draws, with unfathomable skill, the materials of his dispensations towards each individual of mankind" (Isaac Taylor, 'Nat. Hist. of Enthusiasm').

3 . Overrules human plans, in harmony with human freedom, for the fulfilment of Divine purposes ( Proverbs 16:9 , Proverbs 16:33 ).

III. INDICATED BY DIVINE REVELATION ( 1 Samuel 9:15-25 ). Such revelation—

1 . Was primarily and directly given to one who lived in closest fellowship with God. Samuel was like the lofty mountain peak, which catches the rays of the morning sun long ere they reach the valleys below. On the day before Saul came to the city (of Ramah), the prophet, ever watching and listening for the indications of the Divine will concerning the future king, was fully instructed therein by "the word of the Lord" ( 1 Samuel 3:21 ), which contained

Nothwithstanding they had rejected God, he had not rejected them, but still calls them "my people," and in wrath remembers mercy. The long suffering of God toward transgressors should teach his servants forbearance, and incite them to renewed efforts for their welfare. It appears to have been after Samuel had received the Divine message that he invited the people (perhaps the elders who had formerly waited upon him) to a sacrificial feast, and arranged for the worthy entertainment of his chief guest ( 1 Samuel 9:24 ). The displeasure which he previously felt at their request ( 1 Samuel 8:6 ) has now given place to disinterested and earnest desire for its fulfilment.

2 . Harmonised with, and was confirmed by, the operations of Providence. Samuel is expecting the fulfilment of the promise given to him, and already is on the way from his own house in the city to offer sacrifice on the height (the loftier of the two hills on which Ramah was situated), when he sees the towering form of Saul, a stranger to the place, who has come up into the midst of the city according to the direction of the maidens at the foot of the hill, and the inner voice with which he is so familiar says to him, "Behold the man," etc. ( 1 Samuel 9:17 ). There is nothing in the simple dress of the prophet to indicate his dignity; and as he passes onward Saul "draws near to him in the gate," and in reply to his inquiry concerning the seer's residence, receives the answer, "I am the seer." Seldom has the meeting of two persons shown more clearly the cooperation of the revealed word with the guiding providence of God or the unity of the purpose by which both are pervaded, or been followed by more momentous results.

3 . And its communication required a gradual preparation on the part of him to whom it chiefly pertained, in order that it might be received aright. This Samuel sought to effect—

1 Samuel 9:9 . (RAMAH.)

Perplexity.

"Peradventure he can show us our way." Here is a picture of a young man perplexed about his way. Consider—

I. THE OBJECT OF HIS PERPLEXITY . It is a common thing for a young man to be uncertain and anxious with reference to—

1 . The ordinary business of life. He knows not, it may be, the particular vocation for which he is most fitted, or which affords the best prospect of success. Leaving his father's house,

"The world is all before him, where to choose

His place of rest, and Providence his guide."

But he is doubtful whither to direct his steps. He meets with disappointment in his endeavours. "The bread is spent" ( 1 Samuel 9:7 ), and he has no money in his purse. Under such circumstances many a one has first awoke to a sense of his dependence on God, and his need of his guidance, or has sought him with a fervour he has never displayed before. His loneliness and distress have been the occasion of spiritual thought and high resolve ( Genesis 28:16 , Genesis 28:20 ; Luke 15:18 ).

2 . The chief purpose of life. As each vocation has its proper end, so has life generally. It is something higher than the finding of strayed asses, the recovery of lost property, or "buying and selling and getting gain." Even the dullest soul has often a feeling that it was made for a nobler end than the gratification of bodily appetites, or the supply of earthly needs. But "what is the chief end of man?" Alas, how many know not what it is, nor the means of attaining it; miss their way, and wander on "in endless mazes lost!"

3 . The true Guide of life. Who shall tell thee "all that is in thine heart" ( 1 Samuel 9:19 )—declare its aspirations, and direct them to their goal? Where is he to be found, and by what means may his favour be obtained? Books and teachers abound, and to them the young man naturally turns for instruction; but how often do they leave him in greater perplexity than ever. "Where shall wisdom be found?" ( Job 28:12 ). "To whom should we go?" "We must wait patiently [said Socrates] until some one, either a god or some inspired man, teach us our moral and religious duties, and, as Pallas in Homer did to Diomede, remove the darkness from our eyes" (Plato). "I know that Messias cometh, which is called Christ: when he is come, he will tell us all things" ( John 4:25 ). "Sir, we would see Jesus" ( John 12:21 ).

II. THE METHOD OF HIS PROCEDURE . The course which it behoves him to take is that of—

1 . Diligent inquiry concerning the object of his desire. It exists, and a firm belief in its existence is the first condition of such inquiry. There may be healthy doubt about its nature, but absolute scepticism is destruction. Inquiry is the way to truth. It must be pursued with quenchless zeal and ceaseless perseverance. And if so pursued it will not be vain ( Proverbs 2:4 , Proverbs 2:5 ).

2 . Ready reception of light, from whatever quarter it may come. Truth often comes from unexpected sources. The true inquirer is reverent and humble, and willing to receive information from the most despised ( 1 Samuel 9:10 , 1 Samuel 9:11 ).

"Seize upon truth, where'er tis found,

Amongst your friends, amongst your foes,

On Christian or on heathen ground;

The flower's Divine, where'er it grows."

3. Faithfully acting up to the light he possesses. "Well said; come, let us go." Inquiry alone is insufficient. The duty that lies plainly and immediately before us must be performed.

III. THE SUCCESS OF HIS ENDEAVOUR .

1 . He is brought face to face with the best Guide. "I am the seer" ( 1 Samuel 9:19 ). The best service that men and books, including the Scriptures themselves ( John 5:39 , John 5:40 ), can render is to bring us into direct communion with the Prophet of Nazareth, "the Way, the Truth, and the Life." Our perplexity ends only when he manifests himself to us and says, "I that speak unto thee am he." "Master, where dwellest thou? Come and see" ( John 1:38 ).

"And what delights can equal those

That stir the spirit's inner deeps,

When one that loves, but knows not, reaps

A truth from one that loves and knows?" (Tennyson).

2. He rises into a higher region of thought and feeling, and receives all the direction that he really needs. His anxiety about earthly affairs is relieved ( Matthew 6:32 ). The true purpose of life is shown him ( Matthew 6:33 ). He has "an unction from the Holy One, and knows all things" ( 1 John 2:20 ). He is "turned into another man," and "God is with him" ( 1 Samuel 10:6 , 1 Samuel 10:7 ).

3 . He attains great honour and power. Saul is not the only one who has gone forth in the performance of lowly duty and found a kingdom, or to whom a temporary loss has been an occasion of permanent and invaluable gain. "Be thou faithful unto death, and I will give thee a crown of life."—D.

(A SACRAMENTAL ADDRESS .)

1 Samuel 9:13 . (RAMAH.)

Guests at a sacred feast.

"For the people will not eat until he come, because he cloth bless the sacrifice; and afterwards they eat that be bidden." This language refers to a feast provided on the high place of the city where Samuel dwelt.

1 . It was a sacrificial feast. The victim (a thank offering) having been slain, and its blood sprinkled about the altar, a portion of it was burnt in the sacred fire, and the rest reserved for food. "The thank or praise offering was the expression of the worshipper's feelings of adoring gratitude on account of having received some spontaneous tokens of the Lord's goodness. This was the highest form (of the peace offering), as here the grace of God shone prominently forth" (Fairbairn, 'Typology').

2 . It was attended by numerous guests—thirty persons—distinguished in some way from others, and specially invited by Samuel. "The participation by the offerer and his friends—this family feast upon the sacrifice—may be regarded as the most distinctive characteristic of the peace offering. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and his priests, had a standing in his house and a seat at his table. It was, therefore, the symbol of established friendship with God, and near communion with him in the blessings of his kingdom; and was associated in the minds of the worshippers with feelings of peculiar joy and gladness" (Fairbairn).

3 . It required the presence of Samuel himself in order that the guests might properly partake thereof. "The blessing of the sacrifice must mean the asking of a blessing upon the food before the meal. This was done at every common meal, and much more at a solemn festival like this. The present, however, is the only recorded example of the custom" (Kitto). "It refers to the thanksgiving and prayer offered before the sacrificial meal" (Keil). Now this feast may be regarded as a foreshadowing of the Lord's Supper. A greater than Samuel is the Master of the feast ( Matthew 26:18 ; John 13:13 , John 13:14 ). Our Lord has provided it by the sacrifice of himself—of which the ancient sacrifices were a type, and the Holy Supper is a memorial. And he himself comes to preside at his own table. As his guests—

I. WE AWAIT HIS PRESENCE . "The people will not eat until he come" His presence is—

1 . Necessary to the feast. The bread and wine are not simply memorials, they are also symbols; and in order to partake of them aright we must "discern the Lord's body." "Without me ye can do nothing."

2 . Promised by himself. "There am I in the midst of them" ( Matthew 18:20 ). "I will see you again, and your heart shall rejoice" ( John 16:22 ). "Lo, I am with you alway" ( Matthew 28:20 ). The sacred ordinance itself is a permanent assurance of his presence.

3 . Realised in the heart. We look not for his real presence in the material emblems, but in the believing heart. "I in them" ( John 17:26 ; John 14:21 ; Ephesians 3:17 ). In a different spirit from that in which the words were originally spoken, we ask, "What think ye, that he will not come to the feast?" ( John 11:56 ). We await his coming with reverence and humility, contrition, and faith, and ardent desire. O that he may appear to each of us, saying, "Peace be unto you," and be "known in breaking of bread." "Blessed are they that wait for him" ( Isaiah 30:8 ; John 20:29 ).

II. WE DESIRE HIS BLESSING . "He doth bless the sacrifice," and in doing so he also doth bless his guests.

1 . As of old, when he often gave thanks before the meal.

2 . As the ever living Intercessor, representing his people, and rendering their prayers and praises acceptable to God. "I will declare thy name unto my brethren, in the midst of the Church will I sing praises unto thee" ( Hebrews 2:12 ).

3 . As when he went away, still stretc.hing forth his hands in benediction toward his disciples, and enabling them to be "continually praising and blessing God" ( Luke 24:51-53 ). "Stretch forth, O Lord, in blessing toward us thy hands, that were nailed for our redemption to the bitter cross!"

III. WE PARTAKE OF HIS PROVISION . "And afterwards they eat that be bidden." We do not merely look upon the emblems of his body and blood, but we eat and drink, and thereby signify—

1 . Our participation in the benefits of his death—forgiveness, peace, and righteousness.

2 . Our fellowship with him in his sufferings and death, his spirit and life, his strength and joy ( John 6:53 ). "And truly our fellowship is with the Father, and with his Son Jesus Christ" ( 1 John 1:3 ).

3 . And our union and communion with each other, through fellowship with him, in love and gladness. "For we being many are one bread, and one body" ( 1 Corinthians 10:17 ). Let us, then, "rejoice before the Lord." The cup is "a cup of blessing" (thanksgiving). The service is intended to be a service of joy—joy in the Lord; in the contemplation of his glorious character, in the reception of his manifold benefits, and in the anticipation of "the marriage supper of the Lamb."—D.

1 Samuel 9:26 , 1 Samuel 9:27 ;- 1 Samuel 10:1-8 . (RAMAH.)

Saul privately anointed king.

"And Samuel took a vial of oil, and poured it upon his head." There is in the life of almost every man some day beyond all others, the events of which serve to determine his future course. Such a day was that which is here described in the life of Saul. On the preceding day he had been guided by Providence to Samuel, and led by means of his conversation to entertain exalted expectations concerning his future destiny. "And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house" ( 1 Samuel 10:25 ). "And a bed was spread for Saul on the roof, and he lay down" ( LXX ; Vulg.). "The roofs in Judaea were flat, with a parapet around them. To be lodged there was considered an honour. In fine weather it was not unusual to sleep in the open air, but the place might occasionally be covered with a tent" (Geddes). Strange thoughts must have passed through his mind as he rested there under the silent stars. He rose early to prepare for his journey, and watched the morning dawn over the distant hills, ushering in the most eventful day of his life. Then the voice of Samuel called to him from below, saying, "Arise, and I will send thee away." The prophet accompanied him, as a mark of respect, along the street, toward the end of the city (Ramah). But before parting from him be directed him to send his servant forward, that he might communicate to him alone "the word of God." And in this private interview Saul was—

I. APPOINTED TO THE HIGHEST DIGNITY ( 1 Samuel 10:1 ).

1 . By a rite of consecration. "Taking a vial, he anointed Saul, thus placing the institution of royalty on the same footing as that of the sanctuary and the priesthood ( Exodus 30:33 ; Le Exodus 8:10 ), as appointed and consecrated by God and to God, and intended to be the medium for receiving and transmitting blessing to the people" (Edersheim). "Anointing with oil was a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of Divine and spiritual power" (Keil). "Two very good reasons they (the Jews) render why God did command the use of such anointing oil as in respect of the action. First, that it did signify the Divine election of that person and designation to that office; from whence it was necessary that it should be performed by a prophet who understood the will of God. Secondly, that by it the person anointed might be made fit to receive the Divine influx." "In respect to the matter they give two reasons why it was oil, and not any other liquor. First, because, of all other, it signifies the greatest glory and excellency. Secondly, they tell us that oil continueth uncorrupted longer than any other liquor. And, indeed, it hath been observed to preserve not only itself but other things from corruption; hence they conclude it fit their kings and priests, whose succession was to continue forever, should be anointed with oil, the most proper emblem of eternity. Beside, they observe that simple oil without any mixture was sufficient for the candlestick; but that which was designed for unction must be compounded with principal spices, which signify a good name, always to be acquired by those in places of greatest dignity by the most laudable and honourable actions" ('Pearson on the Creed,' Art. 2).

2 . Accompanied with an act of homage. "And kissed him." The kiss was given on the mouth, the hand, the feet, or the garment, and was a token of friendship, affection, and, in the case of princes, of reverence and homage ( 1 Kings 18:19 ; Psalms 2:12 ; Hosea 13:3 ).

3 . And with a statement of its significance. "Is it not?" etc. Hath not the Lord anointed thee to be ruler over his people, over Israel? And thou shalt rule over the people of the Lord, and thou shalt save them out of the hand of their enemies" ( LXX .). His appointment was of God, and the purpose of it was the deliverance of his people. The manner in which he received it shows the change which had already taken place in his feelings ( 1 Samuel 9:21 ). When God has work for a man to do, he has power to dispose and prepare him to do it.

II. ASSURED OF CONFIRMATORY SIGNS ( 1 Samuel 10:2-6 ). The events which Samuel predicted were proofs of the Divine interposition, means of Saul's further preparation, and emblems of his future dignity and power.

1 . First sign— his royalty was an appointment made by God. By it he would be convinced that it was not made by Samuel merely, but by God, who fulfilled his words ( 1 Samuel 9:20 ); at the same time he would be taught to leave lower cares, and aspire after the highest things. "Inwardly free, and consecrated to the Lord alone, he is to pursue his way upward."

2 . Second sign —his royalty was an honour shared with God, and held in subordination to him ( 1 Samuel 10:3 , 1 Samuel 10:4 ). A part of the offerings that were about to be presented before Jehovah in Bethel would be presented to Saul, but only a part of them; the greater portion would be given to Jehovah as a sign of the supreme homage due to the invisible King of Israel, while he was to accept the lesser portion as a sign of his subordinate position under him. "That this surprising prelude to all future royal gifts is taken from bread of offering points to the fact that in future some of the wealth of the land, which has hitherto gone undivided to the sanctuary, will go to the king" (Ewald). God commands us to "honour the king" ( 1 Peter 2:17 ), but the honour which is due to himself may not be usurped by man ( Matthew 22:21 ; Acts 12:23 ).

3 . Third sign— his royalty was an endowment dependent upon God, and effectually administered only through his grace. Coming to the hill (Gibeah) of God, near the city (Gibeah, his home), where there stood a garrison of the Philistines (or perhaps a pillar erected by them as a sign of their authority), which could hardly fail to impress upon him with great force the main purpose for which he had been appointed king, he would meet a band of prophets descending from the high place (of sacrifice), playing instruments of music and prophesying, and—

III. ADMONISHED OF FUTURE DUTY ( 1 Samuel 10:7 , 1 Samuel 10:8 ). In relation to—

1 . Circumstances. "Do thou what thy hand findeth," i.e. what circumstances indicate to be thy duty. His own judgment would have to be exercised, but he would not be left to it alone.

2 . God. "For God is with thee," to observe, direct, and aid thee. The firm belief in his presence is a mighty preservative from the neglect of duty, and a powerful incentive and encouragement to its performance.

3 . The prophet, through whom he would receive "the word of God," in obedience to which he was bound always to act. "Gilgal, on the southwestern bank of the Jordan, was then, from all indications, one of the most holy places in Israel, and the true centre of the whole people; it had a like importance before, and much more then, because the Philistine control reached so far eastward that the middle point of the kingdom must have been pressed back to the bank of the Jordan. There the people must have assembled for all general political questions, and thence, after offering and consecration, have marched forth armed to war" (Ewald). Thither he was to gather the people; not, indeed: immediately, but when circumstances indicated that it was the proper time to prepare for war with the Philistines, which was the main object of his appointment. Samuel promised to meet him there, offer burnt offerings (dedicatory) and peace offerings (eucharistic), and tell him what to do; and directed him to wait seven days, and to do nothing without him. The direction was explicit, it set a limit to his authority, and its neglect was the first step in his disobedience ( 1 Samuel 13:13 ). When God places men in positions of authority, he teaches them the obligations which they involve; and if they fail it is not from want of knowing them.—D.

HOMILIES BY D. FRASER