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Expositor's Bible Commentary 1 Samuel 10:1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? CHAPTER XIII. SAUL ANOINTED BY SAMUEL. 1 Samuel 10:1-16 . THERE is a remarkable minuteness of detail in this and other narratives in Samuel, suggesting the authenticity of the narrative, and the authorship of one who was personally connected with the transactions. The historical style of Scripture is very characteristic; sometimes great periods of time are passed over with hardly a word, and sometimes events of little apparent importance are recorded with what might be thought needless minuteness. In Genesis, the whole history of the world before the flood is dispatched in seven chapters, less than is occupied with the history of Joseph. Enoch's biography is in one little verse, while a whole chapter is taken up with the funeral of Sarah, and another chapter of unusual length with the marrying of Isaac. Yet we can be at no loss to discover good reasons for this arrangement. It combines two forms of history - annals, and dramatic story. Annals are short, and necessarily somewhat dry; but they have the advantage of embracing much in comparatively short compass. The dramatic story is necessarily diffuse; it occupies a large amount of space; but it has the advantage of presenting a living picture - of bringing past events before the reader as they happened at the time. If the whole history of the Bible had been in the form of annals, it would have been very useful, but it would have wanted human interest. If it had been all in the dramatic form, it would have occupied too much space. By the combination of the two methods, we secure the compact precision of the one, and the living interest of the other. In the verses that are to form the subject of the present lecture, we have a lively dramatic picture of what took place in connection with the anointing of Saul by Samuel as king of Israel. The event was a very important one, as showing the pains that were taken to impress him with the solemnity of the office, and his obligation to undertake it in full accord with God's sacred purpose in connection with His people Israel. Everything was planned to impress on Saul that his elevation to the royal dignity was not to be viewed by him as a mere piece of good fortune, and to induce him to enter on the office with a solemn sense of responsibility, and in a spirit entirely different from that of the neighbouring kings, who thought only of their royal position as enabling them to gratify the desires of their own hearts. Both Saul and the people must see the hand of God very plainly in Saul's elevation, and the king must enter on his duties with a profound sense of the supernatural influences through which he has been elevated, and his obligation to rule the people in the fear, and according to the will, of God. Though the servant that accompanied Saul seems to have been as much a companion and adviser as a servant, and to have been present as yet in all Samuel's intercourse with Saul, yet the act of anointing which the prophet was now to perform was more suitable to be done in private than in the presence of another; consequently the servant was sent on before ( 1 Samuel 9:27 ). It would seem to have been Samuel's intention, while paying honour to Saul as one to whom honour was due, and thus hinting at his coming elevation, not to make it public, not to anticipate the public selection which would follow soon in an orderly way. It was right that Saul himself should know what was coming, and that his mind should be prepared for it; but it was not right at this stage that others should know^ it, for that would have seemed an interference with the choice of the people. It must have been in some quiet corner of the road that Samuel took out his vial of sacred oil, and poured it on Saul to anoint him king of Israel. The kiss which he gave him was the kiss of homage, a very old way of recognizing sovereignty ( Psalm 2:12 ), and still kept up in the custom of kissing the sovereign's hand after elevation to office or dignity. To be thus anointed by God's recognized servant, was to receive the approval of God Himself. Saul now became God's messiah - the Lord's anointed. For the term messiah, as applied to Christ, belongs to His kingly office. Though the priests likewise were anointed, the title derived from that act was not appropriated by them, but by the kings. It was counted a high and solemn dignity, making the king's person sacred, in the eyes of every God-fearing man. Yet this was not an indelible character; it might be forfeited by unfaithfulness and transgression. The only Messiah, the only Anointed One, who was incapable of being set aside, was He whom the kings of Israel typified. Of Him Isaiah foretold: "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." And in announcing the birth of Jesus, the angel foretold: "He shall reign over the house of Jacob forever, and of His kingdom there shall be no end." It is evident that Saul was surprised at the acts of Samuel. We can readily fancy his look of astonishment after the venerable prophet had given him the kiss of homage, - the searching gaze that asked, "What do you mean by that?" Samuel was ready with his answer: "Is it not because the Lord hath anointed thee to be captain over His heritage?" But in so momentous a matter, involving a supernatural communication of the will of God, an assurance even from Samuel was hardly sufficient. It was reasonable that Saul should be supplied with tangible proofs that in anointing him as king Samuel had complied with the will of God. These tangible proofs Samuel proceeded to give. They consisted of predictions of certain events that were about to happen - events that it was not within the range of ordinary sagacity to foresee, and which were therefore fitted to convince Saul that Samuel was in possession of supernatural authority, and that the act of consecration which he had just performed was agreeable to the will of God. The first of these proofs was, that when he had proceeded on his journey as far as Rachel's tomb, he would meet with two men who would tell him that the lost asses had been found, and that his father's anxiety was now about his son. It must be owned that the localities here are very puzzling. If the meeting with Samuel was near Ramah of Benjamin, Saul, in returning to Gibeah, would not have occasion to go near Rachel's tomb. We can only say he may have had some reason for taking this route unknown to us. Here he would find a confirmation of what Samuel had told him on the day before; and his mind being thus relieved of anxiety, he would have more freedom to ponder the marvellous things of which Samuel had spoken to him. The next token was to be found in the plain of Tabor, but this Tabor can have no connection with the well-known mountain of that name in the plain of Esdraelon. Some have conjectured that this Tabor is derived from Deborah, Rachel's nurse, who was buried in the neighbourhood of Bethel ( Genesis 35:8 ), but there is no probability in this conjecture. Here three men, going up to Bethel to a religious festival were to meet Saul; and they were to present him, as an act of homage, with two of their three loaves. This was another evidence that God was filling men's hearts with a rare feeling towards him. The third token was to be the most remarkable of any. It was to occur at what is called "the hill of God." Literally this is "Gibeah of God" - God's Gibeah. It seems to have been Saul's own city, but the name Gibeah may have been given to the whole hill where the city lay. The precise spot where the occurrence was to take place was at the garrison of the Philistines. (Thus it appears incidentally that the old enemy were again harassing the country.) Gibeah, which is elsewhere called Gibeah of Saul, is here called God's Gibeah, because of the sacred services of which it was the seat. Here Saul would meet a company of prophets coming down from the holy place, with psaltery, and tabret, and pipe, and harp, and here his mind would undergo a change, and he would be impelled to join the prophets' company. This was a strange token, with a strange result. We must try, first, to form some idea of Saul's state of mind in the midst of these strange events. The thought of his being king of Israel must have set his whole being vibrating with high emotion. No mind can take in at first all that is involved in such a stroke of fortune. A tumult of feeling surges through the mind. It is intoxicated with the prospect. Glimpses of this pleasure and of that, now brought within reach, flit before the fancy. The whole pulses of Saul's nature must have been quickened. A susceptibility of impression formerly unknown must have come to him. He was like a cloud surcharged with electricity; he was in that state of nervous excitement which craves a physical outlet, whether in singing, or shouting, or leaping, - anything to relieve the brain and nervous system, which seem to tremble and struggle under the extraordinary pressure. But mingling with this, there must have been another, and perhaps deeper, emotion at work in Saul's bosom. He had been brought into near contact with the Supernatural. The thought of the Infinite Power that ordains and governs all had been stirred very vividly within him. The three tokens of Divine ordination met with in succession at Rachel's tomb, in the plain of Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly. Probably he had never had any very distinct impression of the great Supernatural Being before. The worldly turn of mind which was natural to him would not occupy itself with any such thoughts. But now it was made clear to him not only that there was a Supernatural Being, but that He was dealing very closely with him. It is always a solemn thing to feel in the presence of God, and to remember that He is searching us and knowing us, knowing our sitting down and our rising up, and comprehending all our thoughts afar off. At such times the sense of our guilt, feebleness, dependence, usually comes on us, full and strong. Must it not have been so with Saul? If the prospect of kingly power was fitted to puff him up, the sense of God's nearness to him was fitted to cast him down. What was he before God? An insignificant worm, a guilty sinner, unworthy to be called God's son. The whole susceptibilities of Saul were in a state of high excitement; the sense of the Divine presence was on him, and for the moment a desire to render to God some acknowledgment of all the mercy which had come upon him. When the company of prophets met him coming down the hill, “the Spirit of God came upon him, and he prophesied with them." When in the Old Testament the Spirit of God is said to come on one, the meaning is not always that He comes in regenerating and sanctifying grace. The Spirit of God in Bezaleel, the son of Uri, made him cunning in all manner of workmanship, to work in gold, and in silver, and in brass. The Spirit of God, when He came upon Samson, magnified his physical strength, and fitted him for the most wonderful feats. So the Spirit of God, when He came on Saul, did not necessarily regenerate his being; alas 1 in Saul's future life, there is only too much evidence of an unchanged heart! Still it might be said of Saul that he was changed into another man. Elevated by the prospect before him, but awed at the same time by a sense of God's nearness, he had no heart for the pursuits in which he would have engaged on his return home had no such change occurred. In the mood of mind in which he was now, he could not look at anything frivolous: his mind soared to higher things. When therefore he met the company of prophets coming down the hill, he was impelled by the surge of his feelings to join their company and take part in their song. They were returning from the high place where they had been engaged in worship, and now they seem to have been continuing the service, sounding out the high praises of God, and thankfully remembering His mercies. It was the same God who had so wonderfully drawn near to Saul, and conferred on him privileges which were as exalted as they were undeserved. No wonder the heart of Saul caught the infection, and threw itself for the time into the service of praise! No young man could well have resisted the impulse. Had he not been chosen out of all the ten thousands of Israel for an honour and a function higher than any Israelite had ever yet enjoyed? Ought he not, must he not, in all the enthusiasm of profoundest wonder, extol the name of Him from whom so suddenly, so unexpectedly, yet so assuredly, this marvelous favour had come? But it was an employment very different from what had hitherto been his custom. That utter worldliness of mind which we have referred to as his natural disposition would have made him scorn any such employment in his ordinary mood as utterly alien to his feelings. Too often we see that worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and scornfully toward those who affect them. The reason is not far to seek. They know that religious men count them guilty of sin, of great sin, in so neglecting the service of God. To be condemned, whether openly or not, galls their pride, and sets them to disparage those who have so low an opinion of them. It is not said that Saul had felt bitterly toward religious men previous to this time. But whether he did so or not, he appears to have kept aloof from them quite as much as if he had. And now in his own city he appears among the prophets, as if sharing their inspiration, and joining with them openly in the praises of God. It is so strange a sight that everyone is astonished. "Saul among the prophets!" people exclaim. "Shall wonders ever cease?" And yet Saul was not in his right place among the prophets. Saul was like the stony ground seed in the parable of the sower. He had no depth of root. His enthusiasm on this occasion was the result of forces that did not work at the heart of his nature. It was the result of the new and most remarkable situation in which he found himself, not of any new principle of life, any principle that would involve a radical change. It is a solemn fact that men may be worked on by outer forces so as to do many things that seem to be acts of Divine service, but are not so really. A man suddenly raised to a high and influential position feels the influence of the change, - feels himself sobered and solemnized by it, and for a time appears to live and act under higher considerations than he used to acknowledge before. But when he gets used to his new position, when the surprise has abated, and everything around him has become normal to him, his old principles of action return. A young man called suddenly to take the place of a most worthy and honoured father feels the responsibility of wearing such a mantle, and struggles for a time to fulfill his father's ideal. But ere long the novelty of his position wears away, the thought of his father recurs less frequently, and his old views and feelings resume their sway. Admission to the fellowship of a Church which sustains a high repute may have at first not only a restraining, but a stimulating and elevating effect, until, the position becoming familiar to one, the emotions it first excited die away. This risk is peculiarly incident to those who bear office in the Church. Ordination to the ministry, or to any other spiritual office, solemnizes one at first, even though one may not be truly converted, and nerves one with strength and resolution to throw off many an evil habit. But the solemn impression wanes with time, and the carnal nature asserts its claims. How earnest and how particular men ought ever to be in examining themselves whether their serious impressions are the effect of a true change of nature, or whether they are not mere temporary experiences, the casual result of external circumstances. But how is this to be ascertained? Let us recall the test with which our Lord has furnished us. "Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. Many will say unto Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name have done many wonderful works? Then will I say unto them, I never knew you; depart from Me, ye that work iniquity." The real test is a changed will; a will no longer demanding that self be pleased, but that God be pleased; a will yielding up everything to the will of God; a will continually asking what is right and what is true, not what will please me, or what will be a gain to me; a will over-powered by the sense of what is due in nature to the Lord and Judge of all, and of what is due in grace to Him that loved us and washed us from our sirs in His own blood. Have you thus surrendered yourselves to God? At the heart and root of your nature is there the profound desire to do what is well-pleasing in His sight? If so, then, even amid abounding infirmities, you may hold that you are the child of God. But if still the principle-silent, perhaps, and unavowed, but real - that moves you and regulates your life be that of self-pleasing, any change that may have occurred otherwise must have sprung only from outward conditions, and the prayer needs to go out from you on the wings of irrepressible desire, "Create in me a clean heart, O Lord, and renew a right spirit within me." Two things in this part of the chapter have yet to be adverted to. The first is that somewhat mysterious question ( 1 Samuel 10:12 ) which someone asked on seeing Saul among the prophets - "But who is their father?" Various explanations have been given of this question; but the most :natural seems to be, that it was designed to meet a reason for the surprise felt at Saul being among the prophets - viz. that his father Kish was a godless man. That consideration is irrelevant; for who, asks this person, is the father of the prophets? The prophetic gift does not depend on fatherhood. It is not by connection with their fathers that the prophetic band enjoy their privileges. Why should not Saul be among the prophets as well as any of them? Such men are born not of blood, nor of the will of man, nor of the will of the flesh, but of God. The other point remaining to be noticed is Saul's concealment from his uncle of all that Samuel had said about the kingdom. It appears from this both that Saul was yet of a modest, humble spirit, and perhaps that his uncle would have made an unwise use of the information if he had got it. It would be time enough for that to be known when God's way of bringing it to pass should come. There is a time to speak and a time to keep silence. Saul told enough to the uncle to establish belief in the supernatural power of Samuel, but nothing to gratify mere curiosity. Thus in many ways Saul commends himself to us in this chapter, and in no way does he provoke our blame. He was like the young man in the Gospel in whom our Lord found so much that was favourable. Alas, he was like the young man also in the particular that made all the rest of little effect - "One thing thou lackest." 1 Samuel 10:17 And Samuel called the people together unto the LORD to Mizpeh; CHAPTER XIV. SAUL CHOSEN KING 1 Samuel 10:17-27 . WHEN first the desire to have a king came to a height with the people, they had the grace to go to Samuel, and endeavour to arrange the matter through him. They .did not, indeed, show much regard to his feelings; rather they showed a sort of childlike helplessness, not appearing to consider how much he would be hurt both by their virtual rejection of his government, and by their blunt reference to the unworthy behaviour of his sons. But it was a good thing that they came to Samuel at all. They were not prepared to carry out their wishes by lawless violence; they were not desirous to make use of the usual Oriental methods of revolution - massacre and riot. It was so far well that they desired to avail themselves of the peaceful instrumentality of Samuel. We have seen how Samuel carried the matter to the Lord, and how the Lord yielded so far to the wish of the nation as to permit them to have a king. And Samuel having determined not to take offence, but to continue in friendly relations to the people and do his utmost to turn the change to the best possible account, now proceeds to superintend the business of election. He summons the people to the Lord to Mizpeh; that is, he convenes the heads of the various tribes to a meeting, which was not to be counted a rough political convention, but a solemn religious gathering in the very presence of the Lord. Either before the meeting, or at the meeting, the principle must have been settled on which the election was to be made. It was, however, not so much the people that were to choose as God. The selection was to take place by lot. This method was resorted to as the best fitted to show who was the object of God's choice. There seems to have been no trace of difference of opinion as to its being the right method of procedure. But before the lot was actually cast, Samuel addressed to the assembly one of those stern, terrible exposures of the spirit that had led to the transaction which would surely have turned a less self-willed and stiff-necked people from their purpose, and constrained them to revert to their original economy. "Thus saith the Lord God of Israel: I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you; and ye have this day rejected your God, who Himself saved you out of all your adversities and your tribulations; and ye have said unto Him, Nay, but set a king over us." How could the people, we may well ask, get over this? How could they prefer an earthly king to a heavenly? What possible benefit worth naming could accrue to them from a transaction dishonouring to the Lord of heaven, which, if it did not make Him their enemy, could not but chill His interest in them? Perhaps, however, we may wonder less at the behaviour of the Israelites on this occasion if we bear in mind how often the same offence is committed, and with how little thought and consideration, at the present day. To begin with, take the case - and it is a very common one - of those who have been dedicated to God in baptism, but who cast their baptismal covenant to the winds. The time comes when the provisional dedication to the Lord should be followed up by an actual and hearty consecration of themselves. Failing that, what can be said of them but that they reject God as their King? And with what want of concern is this often done, and sometimes in the face of remonstrances, as, for instance, by the many young men in our congregations who allow the time for decision to pass without ever presenting themselves to the Church as desirous to take on them the yoke of Christ! A moment's thought might show them that if they do not actively join themselves to Christ, they virtually sever them- selves from Him. If I make a provisional bargain with anyone to last for a short time, and at the end of that time take no steps to renew it, I actually renounce it. Not to renew the covenant of baptism, when years of discretion have been reached, is virtually to break it off. Much consideration must be had for the consciousness of unworthiness, but even that is not a sufficient reason, because our worthiness can never come from what we are in ourselves, but from our faith in Him who alone can supply us with the wedding garment. Then there are those who reject God in a more outrageous form. There are those who plunge boldly into the stream of sin, or into the stream of worldly enjoyment, determined to lead a life of pleasure, let the consequences be what they may. As to religion, it is nothing to them, except a subject of ridicule on the part of those who affect it. Morality - well, if it fall within the fashion of the world, it must be respected otherwise let it go to the winds. God, heaven, hell, - they are mere bugbears to frighten the timid and superstitious. Not only is God rejected, but He is defied. Not only are His blessing. His protection, His gracious guidance scorned, but the devil, or the world, or the flesh is openly elevated to His throne. Yet men and women too can go on through years of life utterly unconcerned at the slight they offer to God, and unmoved by any warning that may come to them "Who is the Almighty that we should serve Him? And what profit shall we have if we bow down before Him?" Their attitude reminds us of the answer of the persecutor, when the widow of his murdered victim protested that he would have to answer both to man and to God for the deed of that day. "To man," he said, "I can easily answer; and as for God, I will take Him in my own hands." But there is still another class against whom the charge of rejecting God may be made. Not, indeed, in the same sense or to the same degree, but with one element of guilt which does not attach to the others, inasmuch as they have known what it is to have God for their King. I advert to certain Christian men and women who in their early days were marked by much earnestness of spirit, but having risen in the world, have fallen back from their first attainments, and have more or less accepted the world's law. Perhaps it was of their poorer days that God had cause to remember "the kindness of their youth and the love of their espousals." Then they were earnest in their devotions, full of interest in Christian work, eager to grow in grace and in all the qualities of a Christ-like character. But as they grew in wealth, and rose in the world, a change came o'er the spirit of their dream. They must have fine houses and equipages, and give grand entertainments, and cultivate the acquaintance of this great family and that, and get a recognized position among their fellows. Gradually their life comes to be swayed by considerations they never would have thought of in early days. Gradually the strict rules by which they used to live are relaxed, and an easier and more accommodating attitude towards the world is taken up. And as surely the glow of their spiritual feelings cools down; the charm of their spiritual enjoyments goes off; the blessed hope, even the glorious appearing of our Lord Jesus Christ, fades away; and one scheme after another of worldly advancement and enjoyment occupies their minds. What glamour has passed over their souls to obliterate the surpassing glory of Jesus Christ, the image of the invisible God? What evil spell has robbed the Cross of its holy influence, and made them so indifferent to the Son of God, who loved them and gave Himself for them? Is the gate of heaven changed, that they no longer care to linger at it, as in better times they used so fondly to do? No. But they have left their first love; they have gone away after idols; they have been caught in the snares of the god of this world. In so far, they have rejected their God that saved them out of all their adversities and tribulations; and if they go on to do so after solemn warning, their guilt will be like the guilt of Israel, and the day must come when "their own wickedness shall correct them, and their backslidings shall reprove them." But let us come back to the election. The first lot was cast between the twelve tribes, and it fell on Benjamin. The next lot was cast between the families of Benjamin, and it fell on the family of Matri; and when they came to closer quarters, as it were, the lot fell on Saul, the son of Kish. Again we see how the most casual events are all under government, and conspire to accomplish the purpose of Him who worketh all things after the counsel of His own will. "The lot is cast into the lap; but the whole disposing thereof is of the Lord." No doubt Saul had anticipated this consummation. He had had too many supernatural evidences to the same effect to have any lingering doubt what would be the result of the lot. But it was too much for him. He hid himself, and could not be found. And we do not think the worse of him for this, but rather the better. It is one of the many favourable traits that we find at the outset of his kingly career. However pleasant it might be to ruminate on the privileges and honours of royalty, it was a serious thing to undertake the leadership of a great nation. In this respect, Saul shared the feeling that constrained Moses to shrink back when he was appointed to deliver Israel from Egypt, and that constrained Jeremiah to remonstrate when he was appointed a prophet unto the nations. Many of the best ministers of Christ have had this feeling when they Were called to the Christian ministry. Gregory Nazianzen actually fled to the wilderness after his ordination, and Ambrose, Bishop of Milan, in the civil office which he held, tried to turn the people from their choice even by acts of cruelty and severity, after they had called on him to become their bishop. But, besides the natural shrinking of Saul from so responsible an office, we may believe that he was not unmoved by the solemn representation of Samuel that in their determination to have a human king the people had been guilty of rejecting God. This may have been the first time that that view of the matter seriously impressed itself on his mind. Even though it was accompanied by the qualification that God in a sense sanctioned the new arrangement, and though the use of the lot would indicate God's choice, Saul might well have been staggered by the thought that in electing a king the people had rejected God. Even though his mind was not a spiritual mind, there was something frightful in the very idea of a man stepping, so to speak, into God's place. No wonder then though he hid himself! Perhaps he thought that when he could not be found the choice would fall on someone else. But no. An appeal was again made to God, and God directly indicated Saul, and indicated his place of concealment. The stuff or baggage among which Saul was hid was the collection of packages which the people would naturally bring with them, and which it was the custom to pile up, often as a rampart or defense, while the assembly lasted. We can fancy the scene when, the pile of baggage being indicated as the hiding-place, the people rushed to search among it, knocking the contents asunder very unceremoniously, until Saul was at length discovered. From his inglorious place of retreat the king was now brought out, looking no doubt awkward and foolish, yet with that commanding figure which seemed so suitable for his new dignity. And his first encouragement was the shout of the people - "God save the king!" How strange and quick the transition! A minute ago he was safe in his hiding-place, wondering whether someone else might not get the office. Now the shouts of the people indicate that all is settled. King of Israel he is henceforward to be. Three incidents are recorded towards the end of the chapter as throwing light on the great event of the day. In the first place, "Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord." This was another means taken by the faithful prophet to secure that this new step should if possible be for good, and not for evil. It was a new protest against assimilating the kingdom of Israel to the other kingdoms around. No! although Jehovah was no longer King in the sense in which He had been, His covenant and His law were still binding, and must be observed in Israel to their remotest generation. No change could repeal the law of the ten words given amid the thunders of Sinai. No change could annul the promise to Abraham, "In thee and in thy seed shall all the nations of the earth be blessed." No change could reverse that mode of approach to a holy God which had been ordained for the sinner - through the shedding of atoning blood. The destiny of Israel was not changed, as the medium of God's communications to the world on the most vital of all subjects in which sinners could be interested. And king though he was, Saul would find that there was no way of securing the true prosperity of his kingdom but by ruling it in the fear of God, and with the highest regard to His will and pleasure; while nothin

Then Samuel took a vial of oil. 1 Samuel 10:1-13 The discipline of a promoted life Joseph S. Exell, M. A. Men are not usually taken from the valley of ordinary toil, and instantaneously placed, as by the flight of an angel, upon the cloud-wrapped peak of national greatness. There must be a climbing process; its accomplishment may be tedious, its progress slow, its experiences sorrowful, but such discipline is necessary. And as we climb the rugged path, exhilarating breezes refresh, sweeping prospects gladden; and the soul thrilled by such beauty, achieves fitness for the higher sphere of duty. Summer does not suddenly come around us with its grandeur, touching nature into fragrance, but advances gently through the frozen portals of winter and the uncalculated possibilities of spring. So with the promotions of human life. God descends unknown to the busy multitude, appropriates the Saul, and brings into contact with the spiritual, that under its tuition he may be fitted for kingship. This promoted life was — I. UNOSTENTATIOUS IS ITS COMMENCEMENT. It might be accepted as an axiom that all great results issue from small beginnings. Throughout this coronation the greatest simplicity prevails. Only two are present — a ruddy youth, an aged man — both in the great temple of nature, with God for witness. Consider the disciplinary nature of this coronation. 1. Its simplicity would appear contradictory. It would seem unlikely that the highest office of life should be introduced in such poor attire. 2. It would appear unauthenticated. There was no human witness besides the two interested parties. They were alone. The only guarantee he had was the reputation of the prophet; and if that failed, he had no refuge, for his own word would not be sufficient to establish anything so unlikely. He would, like Joseph, have been designated the Dreamer. This consideration would impose silence even if disappointed. 3. Then the suggestion of promotion was interrogative. "Is it not because the Lord hath anointed thee to be captain over his inheritance?" (ver. 1). Thus we can easily imagine how this coronation scene would test the character, try the patience, exercise the thought, and discipline the soul of this incipient king. This promoted life was — II. CONFIRMATORY IN ITS PROGRESS. Moral discipline does not retain its darkness. Night clears away, and in the bright shining of morning, fear is dispelled and hope realised. So with Saul, he has passed the midnight of preparation, and now departing from the prophet, his claim to kingship will be vindicated by foretold events. Confirmed: — 1. By the restoration of lost property. The most trivial incidents may prove confirmatory to the reality of Divine promotion. A shining star authenticates the power of God as much as the solar system. So the finding of asses on our homeward journey may stamp our elevation with truth, as much as the mightiest catastrophe of history. Here also is seen the beneficence and considerateness of the Divine plan. In that the missions of life are attested by measures adapted to condition and want. Saul had been in search of the asses; their restoration was used as the Divine indenture. Saul had to pass the sepulchre of Rachel on his way home. Why? Was it not to solemnise him in his transition to kingship? To remind him of his future destiny? The journey of life is full of tombs, to hush the mirth of the traveller by the reflections of another world. Here we see the wisdom of the Divine plan in that he makes the monitors of life confirm its elevation. He was confirmed: — 2. By the manifestation of hospitality. These people were no doubt going to worship, to sacrifice to God; and, being prompted by the Divine Spirit, paid homage to their unknown but future king. Men often unconsciously outstrip themselves. In ministering to the necessities of a man they sometimes minister to a king. This scene in connection with Rachel's tomb shows the contrasts of life; that, while death is near, there is sufficient to keep in life and comfort; that while there are tombs on our life road there is also a sanctuary. The former representing the power of evil, the latter the power of good. Past both the promoted one must walk, that, filled with sadness at the grave, joy may come with stronger impulse at the sanctuary. Lastly, he was confirmed: — 3. By the sympathetic power of prophecy. "And thou shalt prophesy with them" (ver. 6). The young king was now to meet a band of students from the college of the prophets. This is a typal of all life; it is full of the educational, and that educational is spiritual in its nature. This company of prophets had instruments of music. So a minister's life, like a peal of bells, should give forth the choicest music at the lightest touch. Who ought to carry the harp, the tabrets of life, if a teacher of the highest music, the divinest harmony, does not? III. PREPARATORY IN ITS ISSUE. Saul seems now to have reached the level of prophetic character; from henceforth he is fit for the regal. He is prepared: — 1. By the impartation of a new nature. "God gave him another heart" (ver. 9). What does this mean, but that Saul was converted? Are we told that it was a mere external fitness; an intellectual foresight, or heroic courage, necessary for his office? Was it merely the creation of a taste for the new sphere of duty? If so, it should have said that God gave him another inclination. No! God gave him another heart, swept of the past, filled with the seeds of a larger manhood. 2. By the baptism of the Holy Spirit. "And the Spirit of God came upon him" (ver. 10). Surely no king commenced his rule with greater blessing or deeper fitness. But we shall yet have to witness the tempestuous sunset of this great life. If kings now were selected by God, and qualified by his Spirit, what a glory would enshrine our national constitution! Lessons: —(1) Learn that the Spiritual ought to be the Supreme Power of national life.(2) That when God calls to the higher duties of life he qualifies for them.(3) That on the road to the sanctuary you are likely to meet the newly-made king.(4) That life is capable of the highest development. ( Joseph S. Exell, M. A. ) Saul anointed by Samuel W. G. Blaikie, D. D. There is a remarkable minuteness of detail in this and other narratives in Samuel, suggesting the authenticity of the narrative, and the authorship of one who was personally connected with the transactions. Everything was planned to impress on Saul that his elevation to the royal dignity was not to be viewed by him as a mere piece of good fortune. Both Saul and the people must see the hand of God very plainly in Saul's elevation, and the king must enter on his duties with a profound sense of the supernatural influences through which he had been elevated, and his obligation to rule the people in the fear, and according to the will, of God. To be thus anointed by God's recognised servant, was to receive the approval of God Himself. Saul now became God's messiah — the Lord's anointed. For the term messiah, as applied to Christ, belongs to His kingly office. Though the priests likewise were anointed, the title derived from that act was not appropriated by them, but by the kings. It was counted a high and solemn dignity, making the king's person sacred, in the eyes of every God-fearing man. Yet this was not an indelible character; it might be forfeited by unfaithfulness and transgression. The only Messiah, the only Anointed One, who was incapable of being set aside, was He whom the kings of Israel typified. It is evident that Saul was surprised at the acts of Samuel. It was reasonable that Saul should be supplied with tangible proofs that in anointing him as king Samuel had complied with the will of God. These tangible proofs Samuel proceeded to give. We must try, first, to form some idea of Saul's state of mind in the midst of these strange events. The thought of being king of Israel must have set his whole being vibrating with high emotion. He was like a cloud surcharged with electricity; he was in that state of nervous excitement which craves a physical outlet, whether in singing, or shouting, or leaping, — anything to relieve the brain and nervous system, which seem to tremble and struggle under the extraordinary pressure. But mingling with these, there must have been another, and perhaps deeper, emotion at work in Saul's bosom. He had been brought into near contact with the Supernatural. The thought of the Infinite Power that ordains and governs all had been stirred very vividly within him. The three tokens of Divine ordination met with in succession at Rachel's tomb, in the plain of Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly. Probably he had never had any very distinct impression of the great Supernatural Being before. It is always a solemn thing to feel in the presence of God, and to remember that He is searching us. At such times the sense of our guilt, feebleness, dependence, usually comes to us, full and strong. Must it not have been so with Saul? The whole susceptibilities of Saul were in a state of high excitement; the sense of the Divine presence was on him, and for the moment a desire, to render to God some acknowledgment of all the mercy which had come upon him. When therefore he met the company of prophets coming down the hill, he was impelled by the surge of his feelings to join their company and take part in their song. But it was an employment very different from what. had hitherto been his custom. That utter worldliness of mind which we have referred to us his natural disposition would have made him scorn any such employment in his ordinary mood as utterly alien to his feelings. Too often we see that worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and scornfully towards those who affect them. The reason is not far to seek. They know that religious men count them guilty of sin, of great sin, in so neglecting the service of God. To be condemned, whether openly or not, galls their pride, and sets them to disparage those who have so low an opinion of them. It is not said that Saul had felt bitterly towards religious men previous to this time. But whether he did so or not, he appears to have kept aloof from them quite as much as if he had. And now in his own city he appears among the prophets, as if sharing their inspiration, and joining with them openly in the praises of God. It is so strange a sight that every one is astonished. "Saul among the prophets!" people exclaim, "Shall wonders ever cease?" And yet Saul was not in his right place among the prophets. Saul was like the stony ground seed in the parable of the sower. He had no depth of root. His enthusiasm on this occasion was the result of forces which did not work at the heart of his nature. It was the result of the new and most remarkable situation in which he found himself, not of any new principle of life, any principle that would involve a radical change. Ordination to the ministry, or to any other spiritual office, solemnises one at first, even though one may not, be truly converted, and nerves one with strength and resolution to throw off many an evil habit. But the solemn impression wanes with time, and the carnal nature asserts its claims. How earnest and how particular men ought ever to be in examining themselves whether their serious impressions are the effect of a true change of nature, or whether they are not mere temporary experiences, the casual result of external circumstances. Alas, Saul was like the young man also in the particular that made all the rest of little effect — "One thing thou lackest." ( W. G. Blaikie, D. D. ) The appointment, of Saul P. Richardson, B. A. A sovereign Lord has already determined the destination of the crown. The royalty is to light on the head of Saul. Forthwith a wakeful Providence works onward to this end. Let us mark its mysterious movements. See in this transaction God's absolute sovereignty. See also how its end is reached by the confluence of two providential currents. An ordinary incident of rural life summons Saul from his home — his wanderings lead him to the neighbourhood of Samuel's dwelling — his servant knows this — Saul consents to an interview. This is one stream. The other meets it. Samuel is forewarned. It was a fair morning this to a hopeful day. By this series of events, most powerful provision was made for attaching the newly-appointed monarch to the service of God. His selection was manifestly the result of a heavenly grace, which reposed on no ground but its own sovereign will. And the manner in which the way to it had been smoothed was well fitted to impress him with the nearness, penetrating knowledge, and controlling power of God. But this great lesson is not yet finished. Signs from heaven are granted. Saul's excitement grows with the occurrence of each new incident. And thus, no doubt, his mind was prepared for that mysterious operation of the Spirit by which he joined the company of prophets in their ardent utterances of sacred truth. His heart was not renewed. But inspiration is different from regeneration. And if a Balaam's worldly heart were made a consecrated vehicle of truth, why might not, Saul's? Elevated conceptions and ardent enthusiasm of feeling on sacred subjects may dwell in the neighbourhood of an icy heart, that has never returned in love the smile of a forgiving God. Most direful anomaly! Our maimed and dislocated nature has lost the power of interior transmission. Sunlight may glare on the understanding, while chilly darkness nestles in the heart. But Saul's true character was not discerned. The first step has now been taken. But the appointment must be made public. How rich was this opening period in manifestations of an overruling Providence! The new and strong emotions, the strange salutes and offerings of passing travellers, and the sacred welcome of a company of prophets — the disposing of the lot to make it fall on him — the divine disclosure of his hiding place — all these made up a crowded region of miraculous interposition in which God treasured up mighty impulses to mould and guide his future life. He is placed in the centre of scenes most touching, solemn, and memorable. In this small spot lie powers enough to move a lifetime. These basement facts, like those of the national history, are fruitful of mighty and lasting impulses. The vessel is launched, the anchor is weighed, the breeze has filled her sails. If she founder at sea, we shall know where the blame lies. ( P. Richardson, B. A. ) King making R. Steel. 1. The lines of Providence are convergent and divergent. They come from different points of the compass towards one centre, and radiate outwards from unity into diversity. The chief events of four thousand years of human history all tended to one grand consummation, and when God became incarnate realised their end. From that event the lines of Providence have been diverging ever since, and are designed to embrace in their benignant influences the wide world and the various races of men. The Old Testament history all coiled into Jesus of Nazareth; the New Testament history unrolls from him. Chronology is all comprised in Before Christ and After Christ. This arrangement is common to the providence of God. One series of events conspires to develop another. The same Providence is seen in many periods of Hebrew history, and in none more strikingly than in the influences which brought Saul and Samuel together, and the issues that resulted from a monarchy in Israel. The outward circumstance was striking, but the diversified providences had been divinely arranged to further it. Infallible wisdom had guided these two men, and in their meeting prepared for kingly rule in Israel. In the appearance of Saul at the time appointed, Samuel had full testimony to the word of God. The event proved the prediction and strengthened his faith in God. Every new evidence works conviction in the believer, and does much to conform his mind to God. But there was another person to be convinced of the Divine arrangement — Saul. The evidence was vouchsafed in a manner fitted to impress, and so cumulative and varied as to work conviction. Samuel's conduct towards him, and the circumstances that transpired on his way home, after he left the prophet, were unmistakable signs that God was preparing some dignity for him among his people. These three signs were designed to warrant his faith in the announcement, to encourage his hope, and to prepare him to conform to the arrangement of God for the government of His people, and to certain special directions given by Samuel with reference to his coronation. 2. Whom God calls to any service He will make fit for it. If He advance to another station, He will give another heart to those who sincerely desire to serve Him with their power. Just as of old God endowed Bezaleel and Aholiab with skill to design, and build, and carve the work of the tabernacle of the wilderness, so did he endow Saul with the qualities of a kingly mind. These were apart from the moral qualities that relate to the right service of God. The latter are not so much endowments attached to a man, as the necessary fruits of a thorough conversion and a new heart. Saul had the one, but he had not the other. He had another heart, but, not a new heart. He gave evidence of possessing the gifts of kingship, but none of the grace of holy living. While he could henceforth command armies and practice diplomacy, he cared not for keeping a conscience void of offence toward God and man. His heart was not right with God. It is not enough to have natural endowments, or learned attainments of skill or wisdom. What are the wit of Voltaire, the poetry of Byron, the science of Halley, the philosophy of Hobbes, the command of Napoleon, the statesmanship of Pitt, the eloquence of Sheridan, the taste of Beckford, the learning of Michaelis, the common sense of Franklin, the mechanical skill of Stephenson, the business talents of a Rothschild, if you have not the grace of God to transform your heart and to make you holy? Gifts may make you illustrious, and useful, and powerful among men, but they do not make you fit for the fellowship of God, or prepare you for the holiness of heaven. They are of value. Sanctified by grace, the highest gifts have their place and their usefulness in the Church, Saul had striking evidences presented to his mind of the prospect which Samuel opened up to his hope. The clear fulfilment of all that had been foretold must have convinced him that he was designed for dignity. He weighed it well, was persuaded of it, and waited for its accomplishment. 3. The manner of the kingdom was written in a book for his study and observance (ver. 25). This was their constitution — the covenant between monarch and subjects. The rights of the king were specified therein, and so were the rights of the people. The government of Israel was to be no absolute monarchy, nor was it to be a democracy. This was also the case when David was made king of Israel ( 2 Samuel 5:3 ), and when Joash was proclaimed in Judah, after the despotic usurpation of Athaliah ( 2 Kings 11:17 ). It was as sinful in the one to break the covenant as in the other. In the word of God there is a clear recognition of the rights of the ruled as well as of the ruler. No man is at liberty to tyrannise over another. The model people of the ancient world had rules for kings such as no constitution has ever yet continued. The engagement between God, king, and people, was laid up before the Lord, to be kept under his eye, and to be a witness against monarch and subject should they break their engagements. It is a solemn thought that all our engagements are laid up before the Lord. They are held in all their integrity by him, and be never fails to fulfil his part. Once entered into by us, we become bound, and are responsible, and must render an account for the manner in which we bays kept them. Your signature to a bill, given by impulse, cannot be nullified before a court of law, it is binding, and you can be distrained for payment. In like manner all solemn resolutions and spiritual pledges are binding, and are laid up before the Lord. Under these mutual obligations Samuel sent king and people to their several homes. 4. That was a happy day in Israel. Samuel had reason to be glad, and king and people had abundant cause for joy. The monarchy had been established. God had smiled on the first royal act of Saul. The nation had united in a public service of gratitude. On a theatre so full of historic interest, they all rejoiced greatly. Their difficulties now seemed ended, and their hearts flowed over in exuberant joy. If they abode in the love and obedience of God, joy would possess their souls. ( R. Steel. ) God gave him another heart. 1 Samuel 10:9 Another heart R. A. Hallam, D. D. But not a better heart. He found himself suddenly fitted for the new place to which Providence had summoned him. In this there was nothing magical or extraordinary. It is indeed said that God gave him another heart, but we are not to understand the words as indicating a Divine operation independent of outward means and natural influences, or at all distinguishable, in the consciousness of its subject, from the effects of external circumstances. It is not more true that the man makes the place than that the place makes the man. Both, indeed, are most pregnant and concerning truths. Saul, transplanted into a new station, brought into new relations to life and society, felt the simultaneous upspringing within him of sentiments and purposes suited to his position, and became conscious of capabilities which had before lain dormant, and might have always remained so, but for this transformation of his outward state. Made a king, he became kingly. His soul expanded to the horizon of his new dignity and office. But, alas! there was no spiritual element in his change, and, therefore, it yielded no happy fruit for him, or to the church of God. It was but the direction of the same earthly mind to larger objects, stander schemes, a wider range. We may properly take occasion from this case, to discriminate between certain other changes to which the spirit of man is subject, and that great spiritual change which alone affects him savingly, planting in him the germ of holiness and immortal felicity; or to point out the difference between another heart and a new heart. 1. And, first, I will direct your attention to the nature and effects of spurious religious excitement. There is excitement almost necessarily in the serious and earnest contemplation of religious truth. Its revelations are fitted to stir the spirit of man deeply; the interests to which it pertains are too momentous to be contemplated without emotion. The nature of men is sympathetic. Hence feeling is contagious, and not only so, but excitement, where it exists already, rises, by the reacting influence of those who come within its sphere and imbibe its infection. But excitement is bounded by limits fixed in the constitution of our nature; and when these are reached a revulsion takes place, which issues either in stagnation or in a new excitement of a different description. And when these opposite emotions are produced by religious causes they are thought to indicate a work of the Spirit and involve conversion. It is quite remarkable, how little the moral and truly spiritual nature of man may have to do with such a process, how little of anything else there may be in it beside imagination and nervous sensibility. And yet, on the strength of it, a man often accounts himself a new man; and, whether he be right in that judgment or not, not infrequently, he thereupon becomes and permanently remains another man. His life henceforward assumes a new bent. He adopts new opinions, he talks a new language, he affects new associates, he frequents new walks, he lends himself to the promotion of new interests. And yet he is not new man. Only his outward life has taken a new impress, as Saul's did, in which the same worldly spirit finds a concealment and disguise. 2. There is another very different transformation to which men are subject, which yet is at no greater value; and tends to no better results — that which is brought about by the slow operation of time and the gradual alteration of outward circumstances. The lesson of life is a sobering lesson. The fire of youth burns out as the period of youth expires. Every day some leaf fails from the flower he is seeking to grasp. Continually the stern hand of irresistible Providence shuts up some avenue that allures his steps. But the worst disappointment is that which waits upon success — the bitter pain of finding a thing, when it is gotten, not worth the pains of getting. Sometimes there is but a change of follies and vices, the substitution of a calmer and more private form of sensuality or dissipation for another of a more boisterous and public character; but the impress of sin and worldliness remains, and is too visible to allow the supposition of any moral improvement. The result of time upon human character is very various, yet it seldom fails in one way or another to be evident and marked, and among persons whose course is not an abandoned one, is generally distinguished by a nearer approximation to the apparent effects of religion; and thus few men live on over the meridian of life without coming to have another heart, one which, in many instances, it may not be very difficult for themselves or others to mistake for a new and a better heart. What I said may be wanting in either of these, is a spiritual element, and as the absence of this fatally vitiates these cases, and every other ease where it appears, so its presence in either of them, or in any other change which the soul of man may undergo, declares the work to be of God, and furnishes a true mark of meetness for life eternal. Let us then look a little at this as it stands contradistinguished from all alterations, whose seat is either the imagination or the outward deportment, whose affinity to religion is limited to a certain accidental coincidence or similarity in some particulars, and whose religious phases are confined to the inferior and superficial portion of human nature.(1) And first, look at this change in reference to the effect upon the heart of the grand and peculiar features of the Gospel. an irreligious mind has either no clear or definite views of the scheme of salvation by Jesus Christ; or if it comprehends it intellectually, and is able to think and speak of it with a scientific precision, it does not perceive and feel its fitness and necessity. It wears an arbitrary appearance. The Gospel is unreal to it. But with the rise of spiritual affections the film is cleared away. The truths of the Gospel come forth from their obscurity and vagueness, and the heart at once learns what they are, loses its indifference to them, appreciates their value, loves them, and lives upon them.(2) Look, secondly, at this change in respect to the power and influence of the Divine will upon the soul. The spirit of religion is an obedient spirit. The spirit of irreligion is a disobedient spirit. If a child pursue a course of conduct coincident with its parent's will purely for its own gratification, that, is not obedience; or if it complies with his commands simply from fear of punishment, that is not obedience. Man's eyes may not distinguish it from obedience, but it is not obedience. Obedience requires a filial and submissive heart. There is the recognition of a new authority, the acknowledgment of a new rule. The man does the same act for a different reason.(3) Look, thirdly, at this change as it affects a man's view of eternity. The view of the worldly man is comprised within the bounds of time. If he ever looks beyond it, it is with a stealthy and uneasy glance. There is a quickening of that man's spiritual nature to whom eternity comes forth out of this vague and unreal condition, and becomes a near and interesting reality, full of interests for which he would fain make provision, to be habitually borne in mind and cared for, to secure the benefit of which he counts it a privilege to live and labour. ( R. A. Hallam, D. D. ) Getting another heart John Robertson. He had come home from college, the minister's son. He had been a wild, harum-scarum kind of boy before he went. Many a sore heart did the minister get as the boisterous exploits of his wayward son oozed out to him from all parts of the parish. But at length he has gone to college and has come home now at the end of winter. The parish has heard of his shooting ahead of his fellows in the college classes, and they were all proud of their minister's boy. He is in the study along with his old father, but he is not receiving this time the usual parental little lecture. He is opening a tiny little case, while his father's eyes are dancing with gladness. It is the gold medal for the best student of the year, and, as the looks of the father and son meet in tenderness, the once careless lad whispers in his father's ear what brings a sob from the minister, but not a sob of sorrow: "I have got something else than the gold medal this winter. I thought I would best tell it now. I have also got the new heart." There had been a revival that winter in the city, and many of the students had been converted, and among them the gold medallist of the year, our minister's brilliant boy. ( John Robertson. ) The spirit of God came upon him, and he prophesied among them. 1 Samuel 10:10 Saul among the prophets Helen Plumptre. Suppose, now, you had come to school, thinking only of being the child of a cottager, and of earning your bread by hard labour all your days, and one upon whose word you could firmly rely came in and told you you were to be king over a mighty nation — with what feelings would you leave the school that day? Would not your thoughts and expectations be as entirely changed as if you were another child? And if, as you were leaving, you were able to speak, as it were, with a new tongue, and were endued with all wisdom and all knowledge, should we not be all ready to say you were another child? Thus was it with Saul. God gave him many gifts, but I hear not that He gave him grace — He gave him also another heart, but I read not that He gave him a heart renewed after the image of Him that created him. "And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them." There is something particularly solemn in this verse, and calculated to lead to great searchings of heart. Many passages of Scripture seem to point out that some poor sinners will have no idea of their mistake till they appear at the very bar of their God. Those of whom you read in Matthew 25:41-46 , had no suspicion of their danger, and would fain, even then, have justified themselves: but of all the awfully self-deceived, those are the most so, who even think they have done much for Christ, and come to claim a reward, and find that neither they nor their works are acknowledged by Him. Those are not a few, but "many;" they had prophesied — cast out devils — done many wonderful things — but had never experienced that only saving wonder the being born again. Beware, there is something infectious in the outside of religion; even the love of imitation may lead to this, or a desire to keep in favour with a godly family; and I have known some conclude, of course such an one must be good, because he lives among such good people. Alas! alas! the secret tolling day shall disclose a different tale, and the Sauls and the Balaams shall stand forth in their true colours, to receive the due reward of their deeds ( Helen Plumptre. ) Is Saul also among the prophets? 1 Samuel 10:11 A Saul among the prophets J. B. Owen, M. A. So they said in the wild irregular season of his obscure youth, before his accession to the throne, when the Spirit of the Lord, that bloweth where it listeth, suddenly arrested the young Saul, in the midst of his dissolute companions; they repeated their scornful outcry in after years, as recorded in 1 Samuel 19:24 , when the spirit of repentance again seized the royal backslider, and brought him stripped and abased to the earth before Samuel at Naloth. The saying rightly interpreted may suggest some useful practical instruction. I. WHAT IS MEANT BY BEING "AMONG THE PROPHETS?" By "the company of prophets" in verse 5, or "a company of scribes," says the Targum, are meant the scholars of the prophets, who were

10:1-8 The sacred anointing, then used, pointed at the great Messiah, or Anointed One, the King of the church, and High Priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. For Saul's further satisfaction, Samuel gives him some signs which should come to pass the same day. The first place he directs him to, was the sepulchre of one of his ancestors; there he must be reminded of his own mortality, and now that he had a crown before him, must think of his grave, in which all his honour would be laid in the dust. From the time of Samuel there appears to have been schools, or places where pious young men were brought up in the knowledge of Divine things. Saul should find himself strongly moved to join with them, and should be turned into another man from what he had been. The Spirit of God changes men, wonderfully transforms them. Saul, by praising God in the communion of saints, became another man, but it may be questioned if he became a new man. 10:9-16 The signs Samuel had given Saul, came to pass punctually; he found that God had given him another heart, another disposition of mind. Yet let not an outward show of devotion, and a sudden change for the present, be too much relied on; Saul among the prophets was Saul still. His being anointed was kept private. He leaves it to God to carry on his own work by Samuel, and sits still, to see how the matter will fall. 10:17-27 Samuel tells the people, Ye have this day rejected your God. So little fond was Saul now of that power, which soon after, when he possessed it, he could not think of parting with, that he hid himself. It is good to be conscious of our unworthiness and insufficiency for the services to which we are called; but men should not go into the contrary extreme, by refusing the employments to which the Lord and the church call them. The greater part of the people treated the matter with indifference. Saul modestly went home to his own house, but was attended by a band of men whose hearts God disposed to support his authority. If the heart bend at any time the right way, it is because He has touched it. One touch is enough when it is Divine. Others despised him. Thus differently are men affected to our exalted Redeemer. There is a remnant who submit to him, and follow him wherever he goes; they are those whose hearts God has touched, whom he has made willing. But there are others who despise him, who ask, How shall this man save us? They are offended in him, and they will be punished.