1 Samuel 10:9-17

The reasonableness of incongruities.

The facts are—

1 . Saul experiences the truth of all that Samuel had told him.

2 . Being met by a company of prophets, Saul, under an inspiration from God, also prophesies.

3 . The people remark on the incongruity of Saul's being among the prophets.

4 . Saul's uncle, being too inquisitive in the matter of Samuel's intercourse with him, is not gratified. The general reader of the Bible is struck with the incongruity between Saul's antecedents and his sudden participation in the gifts of prophecy; and men generally have sympathised with the surprise which expressed itself in the proverb, "Is Saul among the prophets?" Too frequently the event here recorded is left as one of the strange, unaccountable things scattered ever the page of sacred history, furnishing to the mind more of perplexity and embarrassment than of instruction and aid to faith. It will, however, be found that in the course of Providence the seeming incongruities play an important part, that they are not essentially unreasonable, and are all reducible to a common principle.

I. The COURSE OF PROVIDENCE PRESENTS NUMEROUS INSTANCES OF STRIKING INCONGRUITY . Whatever the precise definition of incongruity, the thing itself may be found in the form of conduct, association, relation, and means. Leaving out all instances resulting from human folly and eccentricity; we may notice a few in the order of

Providence as seen in—

1 . Conduct. Saul's is a case in point. He was an instrument in the hand of God of producing the strange impression indicated by the familiar proverb. To the Jews in Jerusalem on the day of Pentecost there was an unaccountable incongruity in the speech and bearing of men who, up to that time, had been timid, obscure followers of the Crucified. Considering the reputed character of Peter as a rash, impulsive man, it was, in the judgment of his companions and in the light of his denial, scarcely congruous to commit to him the "key" of the kingdom. And the joyful songs which rose from the apostles when in the stocks were strange music to their warders. Modern history is not without its notable instances.

2 . Associations. For Saul to be associated with a prophetic order was a marvel. That a glorious star should lead wise men from afar only to a babe in a manger, and that the hosts of heaven should sing on the birth of a helpless child, was an association rare and astonishing. The most perplexing incongruity to many is that the Eternal One should for a term of years be in association with a frail body, with all the sorrowful incidents inseparable therefrom.

3 . Relations. We find this in Saul's case; for men can see no congruity between his ecstatic excitement as prophet and the office of king to which he was being called. The relation of John the Baptist, an austere, unsociable ascetic, as forerunner to the mild, approachable Christ, struck men as remarkable, and needed the vindication that "wisdom is justified of her children" ( Matthew 11:16-19 ). It also occurred to John as a most incongruous thing that he should have to baptize the holy Saviour ( Matthew 3:13-15 ).

4 . Means. As a means of qualifying Saul for the discharge of kingly functions this prophetic excitement seemed to be most unsuitable. So, likewise, to many there is no propriety in the uplifting of a brazen serpent as a means of restoring health to the poisoned. Naaman could not think the Jordan better than the rivers of his own country. The cross of Christ was despised by the Greeks as foolishness—a most incongruous means for the subjugation of the world to him who died thereon.

II. The SEEMING INCONGRUITIES IN THE COURSE OF PROVIDENCE ARE RELATIVE TO OUR IGNORANCE . That is incongruous only which is not understood. "Things are not what they seem." Our surprises and astonishments are often the index of our lack of knowledge. It may not be possible in every instance to find a complete solution, but some clue may be found if we will consider all the events of Providence as interrelated, and throwing light on one another. The reasonableness of incongruities may be illustrated by taking as a typical instance the conduct of Saul. The appearance of a prophetic order at that juncture, under the direction of Samuel, was a necessary feature in the moral elevation of the people. The stagnant indifference of men could be best aroused by urgent zeal. The reasonableness of Saul's excitement resolves itself into that of the order. We are to remember that a coming good in Messiah's reign was the hope of the true Israel. In so far as their conviction was deep, and was attended by a corresponding pity for present degradation, it, when full on the spirit, would not unnaturally produce an excitement proportionate to the susceptibility of the temperament and the external occasion, and the utterance of the truth would be measured by the degree of excitement. Therefore the educational value of these men was great, and they were obedient, in their extravagance, to the laws of mind and the urgency of religions conviction. Now it was reasonable for Saul to share in this gift —

1 . For the people. It would call their attention to him, and prepare them for the subsequent action of Samuel.

2 . For Saul himself. He was to be king, and the people imagined that their king would be after the pattern of other kings. But Israel's king must rule in harmony with the spiritual destiny of the nation. He must be in sympathy with prophets.

3 . For the order of prophets. This order was one of the great powers in fashioning the future of the people of God. It therefore was interested in the character and aspirations of whatever king might be chosen. Saul's endowment with their own gift would assure them that he was worthy of their support, and would not be as the kings of the nations. The incongruity was most reasonable.

III. The TRUE SOLUTION OF ANY INCONGRUITY IN THE COURSE OF PROVIDENCE IS TO BE FOUND IN THE SERIES OF WHICH THE EVENT IS BUT ONE . Saul's conduct, regarded in relation to the antecedents of Israel's life, and the gradual preparation of the world for Christ, stands out as most fit and useful; therefore, natural. No one can rightly judge of Scripture events who does not consider the course of Providence as a development from the imperfect to the more perfect. The place and power of every molecule in the universe are relative to the antecedent and subsequent movements of the whole. Astronomers have met with perturbations and irregularities which seemed incongruous with all they knew, but in time they discovered the place of these so called irregularities in the mechanism of the heavens, and they became at once beautiful regularities. The issue of redemptive methods will throw light on the process.

General lessons : —

1 . The most unlikely of men may be called to do God's will in forms unlocked for.

2 . The varied gifts requisite to an office will be forthcoming to all whom God calls to the office.

3 . We should be careful to keep our mind free from prejudice against methods which, though unusual, may be of God.

4 . A deep and patient study of the Bible as a whole is the only means of learning the beauty and harmony of his ways.

5 . A true philosophy will induce us to suspend our judgment on some subjects until we can see more clearly the relation of the past to the future.

Wise reticence.

The notice taken of an inquiry by Saul's uncle is evidently for the purpose of bringing in bold relief Saul's wisdom in being reticent on the important matters concerning the kingdom. It is probable that the bearing of Saul indicated that something unusual had transpired, and the prophesying would only confirm the suspicion. Saul's replies do not make clear whether the uncle was designedly prying into what he knew were secrets, or was simply seeking general information. But in either case Saul formed a proper estimate of his own position, and manifested a proper reserve.

I. A DEGREE OF RETICENCE IS ESSENTIAL TO A WISE LIFE . "There is a time to speak, and a time to be silent." Reticence, however, is more than silence; it is deliberate silence where speech is possible and sought. It may be considered with reference to—

1 . Its source. In every case its source is in the will acting freely in the form of a negative judgment. But still this judgment may in some persons be connected more with temperament than with an enlightened estimate of what is proper. The wise reticence is that which comes from a just estimate of what is due to the occasion and the subject matter.

2 . Its proper subject matter. This must be determined by a calm judgment on the right of others to know what we know, and the utility of unveiling our knowledge. But taking a general view of human life, we may say that reticence is due to—

(1) Our deepest religious experience. There are depths in the soul which no eye but God's can penetrate, and there are experiences there so sacred, tender, and awful that it would be a species of profanity to endeavour to unfold them in form of speech. If, for purpose of seeking assistance, reference is made to secret experiences, the surface only is to be touched. No one who reveres the sacredness of religious life will attempt to pry into what is secret between the soul and God, or to probe wounds which "shame would hide."

3 . Its value. As a habit of mind, when distinguished from sullen reserve, the result of mere temperament, it gives power to the possessor. It reveals a sober, discriminating judgment, a strength of purpose that can resist inducement, and a profound regard for the sanctities of life. In society it, wisely exercised, insures confidence, renders transaction of affairs easy, and promotes respectful, courteous bearing. In religious associations it tends to reverence, devoutness of spirit, and sincerity.

4 . Its dangers. It is, if not carefully guarded, likely to degenerate into a love of secrecy, an unnaturally close, reserved habit of mind. In religious life its excess may put a check on the free utterance of life's sorrows and cares even to God, and also deprive the Church of the benefits of a rich experience.

II. WISE RETICENCE WILL ALWAYS BE CONSISTENT WITH TRUTHFULNESS . It is possible to state partial truth in such a way as virtually to lie, and to be silent when silence may be designed to convey a false impression. Saul was truthful in his reticence. He answered questions; he did not volunteer information. Had he been pressed he most likely would have declined to answer. Christ was reticent when pressed on the question of John's baptism, and when examined by Pilate, but no false impression was conveyed. In cases of difficulty it is better point blank to refuse information than incur the risk of suspected prevarication. Inquisitive men should be plainly rebuked rather than put off with questionable answers.

HOMILIES BY B. DALE

1 Samuel 10:10 . (GIBEAH.)

A company of prophets.

This is the first mention of "a company (cord, chain, or band) of prophets" (Nabhis). There were previously individual prophets. And on one occasion the seventy elders prophesied ( Numbers 11:25 ), and Moses said, "Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." But until the time of Samuel there was no association or community, college or school, of prophets.

1 . His language shows his intimate relation to this "company," of which he was doubtless the founder, and appears subsequently as president ( 1 Samuel 19:20 ); for it is not likely that there were now several such "companies," as in later times ( 1 Kings 20:35 ; 2 Kings 2:3 , 2 Kings 2:16 ; 2 Kings 4:38 ).

2 . Its formation was due to a newly awakened religious life among the people, and intended as a means of deepening and extending it.

3 . It arose about the same time as the establishment of the monarchy, and furnished a regular succession of prophets, by whom the word of the Lord was spoken for the guidance and restraint of the king. "Samuel saw the need of providing a new system of training for those who should be his successors in the prophetic office, and formed into fixed societies the sharers of the mystic gift, which was plainly capable of cultivation and enlargement. As it was a leading crisis of the dealings of God with men, unusual operations of the Spirit marked the time of Samuel; but they were not confined to him, though he is far the most conspicuous figure" ('Heroes of Hebrews Hist.'). Notice their—

I. SPIRITUAL CALLING . They are called prophets with reference to their vocation or profession. But this was founded upon an individual and inner call by the Divine Spirit. Dwelling on the high ground of Divine contemplation, they were often visited by breezes of spiritual influence to which others were strangers, borne along in an ecstasy beyond their own control, and impelled to give utterance to the overflowing feeling of their hearts; and some of their number were chosen by God to be the recipients of the gift of prophecy in the highest sense. Their calling represents that of the Christian ministry, and more generally the vocation of all Christians ( Acts 2:17 ; Ephesians 5:18 , Ephesians 5:19 ).

II. FRATERNAL UNION . They formed a "company," a voluntary, organised society, apparently dwelling together in the same place, and pursuing the same mode of life. The bond of their union was the common spirit they possessed; and their association contributed to their preservation and prosperity, and their power over others. "They presented the unifying, associative power of the prophetic spirit over against the disruption of the theocratic life, which was a legacy of the time of the judges" (Erdmann). Of Christian union the like, and much more, may be said ( John 17:21 ; Acts 2:46 ; Acts 4:23 ).

III. MUSICAL SKILL . "And before them a psaltery (cithara), and a tabret (tambourine), and a pipe (flute), and a harp (guitar);" stringed, percussion, and wind instruments of music ( 1 Samuel 10:5 ; Genesis 4:21 ; Genesis 31:27 ; Exodus 15:20 ). They made a religious use of music, and cultivated it with great care. It prepared them for high and holy emotion ( 2 Kings 3:15 ), and gave appropriate expression to it. It strengthened the feeling to which it gave expression, regulated it, and stirred in others a similar feeling. Their sacred music was the germ of the splendid choral service of the temple in subsequent time.

"What passion cannot music raise and quell?

When Jubal struck the chorded shell,

His listening brethren stood around,

And wonder on their faces fell,

To worship that celestial sound;

Less than a god they thought there could not dwell

Within the hollow of that shell,

That spoke so sweetly and so well.

What passion cannot music raise and quell?" (Dryden)

IV. PROPHETIC UTTERANCE . "And they shall prophesy." Poetry, like music, is the natural vehicle of strong emotion. And in it they recited and sang in an impassioned manner the praises of God, and the wonders which be had wrought on behalf of his people ( 1 Chronicles 25:1 , 1 Chronicles 25:3 ).

V. POPULAR REPUTATION . The manner in which they were spoken of by the people generally ( 1 Samuel 10:11 ) shows the important position they occupied, and the high estimation in which they were held. When the professed servants of God are so regarded—

1 . It is an evidence of their worth and consistency. They commend themselves to "every man's conscience." If, being faithful to their vocation, they are despised, it only reveals the evil character of their despisers; and it is not honour, but shame, to be commended by foolish and wicked men ( Luke 6:26 ).

2 . It indicates the prevalence of a right sentiment in society.

3 . It affords a favourable condition of bearing witness for God and successful spiritual labour.—D.

1 Samuel 10:11-13 . (GIBEAH.)

Saul among the prophets.

"Is Saul also among the prophets?" Of the three signs of which Saul was assured, the occurrence of the last alone is particularly described. "And the Spirit of God came upon him, and he prophesied among them." "Turned into another man" ( 1 Samuel 10:6 ). It was "the most important for his inner life." "Through this sign his anointing as king was to be inwardly sealed." In what is here recorded we see an instance of—

I. SURPRISING TRANSFORMATION . The question was mainly one of surprise. The change was—

1 . Sudden. In what are called "sudden conversions," indeed, there is often a secret preparation of mind and heart. Even in the case of Saul the surprise would not have been so great if his recent interview with Samuel and its effect upon him had been known.

2 . In extraordinary contrast to his previous life, wherein he had exhibited little interest in or aptitude for spiritual exercises. Four or five days ago among them wholly occupied with the care of oxen and asses—dull, moody, and silent; now in a transport of religious emotion, and "speaking in a new tongue!"

3 . Supernatural. It was plainly due to the "Spirit of God," i.e. (in the Hebrew conception) the direct, invisible, operative energy of God, whether put forth in nature or in man, in imparting mental or physical force for great enterprises, in promoting moral improvement, in producing exalted states of feeling, or in acts of the highest inspiration ( Genesis 1:2 ; Exodus 31:3 ; Numbers 24:2 ; 13:25 ; 2 Samuel 23:2 ; Isaiah 11:2 ); and (according to the fuller revelation of the New Testament) the holy, personal, Divine Spirit of God and of Christ. The expression (here used in this book for the first time) is not employed with respect to Samuel, whose intercourse with God is represented as more voluntary, self conscious, intimate, and continuous than that which it here denotes.

II. SYMPATHETIC ENTHUSIASM . Saul was drawn into sympathy with the Divine enthusiasm of the "company of prophets."

1 . The links which unite men are secret, subtle, and mysterious, and the influence which some men exert over others is extraordinary.

2 . Human influence is a common condition of Divine.

3 . The contagious power of strong emotion is often seen in religious revivals, and to some extent also in other public movements. "Ecstatic states have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity to anything of the kind" (Tholuck). "As one coal kindles another, so it happens that where good is taught and heard hearts do not remain unmoved— Acts 16:13 , Acts 16:14 " (Hall).

III. SPIRITUAL ENDOWMENT . "And one of the same place answered," in reply to the question (asked somewhat contemptuously and sceptically), "What has happened to the son of Kish? Is Saul also" (whose relationship and antecedents are so different) "among the prophets? and said, But who is their father?" "Who is he that teacheth these prophets, and causeth the spirit of prophecy to rest on them? Nor is there any cause for astonishment in this; for the same holy, blessed One who teacheth these prophets teacheth also this one" (Kimchi). "Prophetical perfection is not a matter that is conveyed from father to son. Under these circumstances the son may be a prophet, though the father is not so" (R. Levi Ben Gersom, quoted by Ed. of Smith's 'Sel. Dis.').

1 . Spiritual gifts are not the result of natural relationship.

2 . They are due to the free and sovereign operation of the Divine Spirit, "dividing to every man severally as he will."

3 . When they are bestowed on ourselves they should be received with humility, and when they are observed in others they should be regarded without envy, and with admiration and thankfulness.

IV. PARTIAL CONVERSION . "And when he had made an end of prophesying, he came to the high place" ( Acts 16:13 ). His inspiration was transitory, and the change which he had undergone, great as it was, and in the direction of a renewal of his heart in righteousness, did not involve such renewal. "This transformation is not to be regarded as regeneration in the Christian sense, but as a change resembling regeneration which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow, earthly sphere, into a far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received another heart— Acts 16:9 " (Keil).

1 . Great spiritual gifts may be possessed without the possession of a new heart ( Numbers 24:1-25 :35; Numbers 31:8 ; Matthew 7:22 ; 1 Corinthians 13:2 ).

2 . There may be considerable moral reformation, much spiritual feeling, correct orthodox beliefs, outward profession of piety, and strict observance of religious ordinances, whilst the supreme affection or ruling purpose of the soul remains unchanged ( Matthew 13:1-58 .).

3 . A real renewal of the heart is manifested by its permanent fruits ( Matthew 7:20 ; John 15:16 ; Hebrews 3:14 ). "If Samuel is the great example of an ancient saint growing up from childhood to old age without a sudden conversion, Saul is the first direct example of the mixed character often produced by such a conversion He became 'another man,' yet not entirely. He was, as is so often the case, half converted, half roused His religion was never blended with his moral nature" (Stanley)

"Let not the people be too swift to judge;

As one who reckons on the blades in field

Or e'er the crop be ripe. For I have seen

The thorn frown rudely all the winter long,

And after bear the rose upon its top;

And bark, that all her way across the sea

Ran straight and speedy, perish at the last

E'en in the haven's mouth. Seeing one steal,

Another bring his offering to the priest,

Let not Dame Birtha and Sir Martin thence

Into Heaven's counsels deem that they can pry;

For one of these may rise, the other fall" (Dante, Par. 13.).—D.

1 Samuel 10:14-16 . (GIBEAH.)

Inquisitiveness.

Inquiry after truth is a necessary and invaluable exercise. But inquiry, when it is directed to matters in which we have no proper concern, degenerates into vain curiosity, or mere inquisitiveness. And this often appears both in relation to Divine affairs ( Genesis 3:6 ; Deuteronomy 29:29 ; 1 Samuel 6:19 ; Luke 13:23 ; Acts 1:6 )and human affairs ( John 21:21 ). Of the latter we have here an illustration. Saul, having reached his home, was asked by his uncle concerning his journey and interview with Samuel. "Whither went ye?" "Tell me, I pray thee, what Samuel said to you." This man was doubtless acquainted with the popular agitation about a king, but what his precise motives were we are not told. Such inquisitiveness as he displayed—

I. MANIFESTS A WRONG DISPOSITION .

1 . An unrestrained desire of knowledge. There must be self-restraint in this desire, as in every other; else it leads to recklessness, irreverence, and pride.

2 . An unjust disregard of the rights of others. The claims of family relationship are sometimes exaggerated so as to ignore or interfere with those rights. It is imagined that they justify the expectation of an answer to any inquiry, however little it affects the inquirer.

3 . Uncharitable and suspicious thoughts about the conduct of others, expressed in impertinent and annoying questions, which naturally cause resentment and discord. It may be added, that persons who are "busybodies in other men's matters" ( 1 Peter 4:15 ) are seldom so diligent and faithful in their own as they ought to be. The proper province of every man affords plenty of scope for his attention and effort ( 2 Thessalonians 3:11 ; 1 Timothy 5:13 ).

II. REQUIRES TO BE PROMPTLY CHECKED .

1 . Out of due regard to higher claims. What Samuel said to Saul was intended for him alone, and to divulge it would be a breach of duty.

2 . Lest the information given should be used to the disadvantage of him who gives it. Who knows how Saul's uncle would have employed the knowledge of his having been appointed king by the prophet? He might have done irreparable mischief. Many excellent projects have been frustrated by an untimely disclosure of them.

3 . For the good of the inquirer himself. The gratification of his curiosity tends to increase his inquisitiveness, the mortification thereof to its cure. It was for the benefit of the Apostle Peter that the Lord said, "What is that to thee? Follow thou me."

III. SHOULD BE CHECKED IN A RIGHT MANNER . Judiciously, discreetly, and, more particularly—

1 . With strict truthfulness. "He told us plainly that the asses were found" ( 1 Samuel 10:16 ). Saul spoke the truth, but not the whole truth; nor was he in the circumstances described under any obligation to do so. "A fool uttereth all his mind; but a wise man keepeth it till afterwards" ( Proverbs 29:11 ).

2 . With due courtesy. By a blunt refusal and rude repulsion Saul might have alienated his uncle, and turned him into an enemy. "Honour all men." "Be courteous."

3 . With few words or resolute silence. "But of the matter of the kingdom whereof Samuel spake he told him not." There is a "time to keep silence" ( Ecclesiastes 3:7 ; Amos 5:13 ). "Then he (Herod) questioned him with many words; but he answered him nothing" ( Luke 23:9 ). Our Lord himself is thus an example of silence to us when addressed with questions which it would not be prudent or beneficial to answer. "Silence is golden."

Conclusion.—

1 . Check the tendency to curiosity in yourselves, so that it may not be checked, disappointed, and reproved by others.

2 . In checking it in others seek their improvement rather than your own dignity and honour.—D.