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Expositor's Bible Commentary 1 Samuel 16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. CHAPTER XXII. DAVID ANOINTED BY SAMUEL. 1 Samuel 16:1-13 . THE rejection of Saul was laid very deeply to heart by Samuel. No doubt there many engaging qualities in the man Saul, which Samuel could not but remember, and which fed the flame of personal attachment, and made the fact of his rejection hard to digest. And no doubt, too, Samuel was concerned for the peace and prosperity of the nation. He knew that a change of dynasty commonly meant civil war - it might lead to the inward weakening of a kingdom already weak enough, and its exposure to the attacks of hostile neighbours that watched with lynx eyes for any opportunity of dashing against Israel. Thus both on personal and on public grounds the rejection of Saul was a great grief to Samuel, especially as the rejection of Saul implied the rejection of Jonathan, and the prophet might ask, with no small reason, where, in all the nation, could there be found a better successor. It was not God's pleasure to reveal to Samuel the tragic events that were to stretch Jonathan and his brothers among the dead on the same day as their father; but it was His pleasure to introduce him to the man who, at a future time, was to rule Israel according to the ideal which the prophet had vainly endeavoured to press upon Saul. There is a sharpness in God's expostulation with Samuel which implies that the prophet's grief for Saul was carried to an excessive and therefore sinful length. "How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?" Grief on account of others seems such a sacred, such a holy feeling, that we are not ready to apprehend the possibility of its acquiring the dark hue of sin. Yet if God's children abandon themselves to the wildest excess for some sorrow which bears to them the character of a fatherly chastening; if they refuse to give effect in any way to God's purpose in the matter, and to the gracious ends which He designs it to serve, they are guilty of sin, and that sin one which is greatly dishonouring to God. It can never be right to shut God out of view in connection with our sorrows, or to forget that the day is coming - impossible though it may seem - when His character shall be so vindicated in all that has happened to His children, that all tears shall be wiped from their eyes, and it shall be seen that His tender mercies have been over all His works. It was to Bethlehem, and to the family of Jesse, that Samuel was to go to find the destined successor of Saul. The place was not so far distant from Ramah as to be quite beyond the sphere of Samuel's acquaintance. Of Jesse, one of the leading men of the place, he would probably have at least a general knowledge, though it is plain he had not any personal acquaintance with him, or knowledge of his family. Bethlehem had already acquired a marked place in Hebrew history, and Samuel could not have been ignorant of the episode of the young Moabite widow who had given such a beautiful proof of filial piety, and among whose descendants Jesse and his sons were numbered. The very name of Bethlehem was fitted to recall how God honours those that honour Him, and might have rebuked that outburst of fear which fell from Samuel, whose first thought was that he could not go, because if Saul heard of it he would kill him. Well, it is plain enough that, with all his glorious qualities as a prophet, Samuel was but a man, subject to the infirmities of men. What an honest book the Bible is! its greatest heroes coming down so often to the human level and showing the same weaknesses as ourselves! But God, who stoops to human weakness, who fortified the failing heart of Moses at the burning bush, and the doubting heart of Gideon, and afterwards the weary heart of Elijah and the trembling heart of Jeremiah, condescends in like manner to the infirmity of Samuel, and provides him with an ostensible object for his journey, which was not fitted to awaken the jealous temper of the king. Samuel is to announce that his coming to Bethlehem is for the purpose of a sacrifice, and the circumstances connected with the anointing of a successor to Saul are to be gone about so quietly and so vaguely that the great object of his visit will hardly be so much as guessed by any. The question has often been raised, Was this diplomatic arrangement not objectionable? Was it not an act of duplicity and deceit? Undoubtedly it was an act of concealment, but it does not follow that it was an act of duplicity. It was concealment of a thing which Samuel was under no obligation to divulge. It was not concealment of which the object was to mislead anyone, or to induce any one to do what he would not have done had the whole truth been known to him. When concealment is practiced in order to take an unfair advantage of any one, or to secure an unworthy advantage over him, it is a de- testable crime. But to conceal what you are under no obligation to reveal, when some important end is to be gained, is a quite different thing. "It is the glory of God to conceal a thing;" providence is often just a vast web of concealment; the trials of Job were the fruit of Divine concealment; the answers of our Lord to the Syrophoenician woman were a concealment; the delay in going to Bethany when He heard of the illness of Lazarus was just a concealment of the glorious miracle which He intended by-and-bye to perform. One may tell the truth, and yet not the whole truth, without being guilty of any injustice or dishonesty. It was not on Saul's account at ail that Samuel was sent to anoint a king at Bethlehem. It was partly on Samuel's account and partly on David's. If David was here-after to fill the exalted office of king of Israel, it was desirable that he should be trained for its duties from his earliest years. Saul had not been called to the throne till middle life, till his character had been formed and his habits settled; the next king must be called at an earlier period of life. And though the boy's father and brothers may not understand the full nature of the distinction before him, they must be made to understand that he is called to a very special service of God, in order that they may give him up freely and readily to such preparation as that service demands. This seems to have been the chief reason of the mission of Samuel to Bethlehem. It could not but be known after that, that David was to be distinguished as a servant of God, but no idea seems to have been conveyed either to his brothers or to the elders of Bethlehem that he was going to be king. The arrangements for the public worship of God in those times - while the ark of God was still at Kirjath-jearim - seem to have been far from regular, and it appears to have been not unusual for Samuel to visit particular places for the purpose of offering a sacrifice. It would seem that the ordinary, though not the uniform, occasion for such visits was the occurrence of something blameworthy in the community, and if so this will explain the terror of the elders of Bethlehem at the visit of Samuel, and their frightened question, "Comest thou peaceably?" Happily Samuel was able to set their fears at rest, and to assure them that the object of his visit was entirely peaceable. It was a religious service he was come to perform, such a service as may have been associated with the other religious services he was accustomed to hold as he went round in circuit in the neighbourhood of Ramah. For this sacrifice the elders of Bethlehem were called to sanctify themselves, as were also Jesse and his sons. They were to take the usual steps for freeing themselves of all ceremonial uncleanness, and after the sacrifice they were to share the feast. A considerable interval would necessarily elapse between the sacrifice and the feast, for the available portions of the animal had to be prepared for food, and roasted on the fire. It was during this interval that Samuel made acquaintance with the sons of Jesse. First came the handsome and stately Eliab. And strange it is that even with the fate of the handsome and stately Saul full in his memory, Samuel leapt to the conclusion that this was the Lord's anointed. Could he wonder at God's emphatic No I Surely he had seen enough of outward appearance coupled with inward unfitness. One trial of that criterion had been enough for Israel. But alas, it is not merely in the choice of kings that men are apt to show their readiness to rest in the outward appearance. To what an infinite extent has this tendency been carried in the worship of God! Let everything be outwardly correct, the church beautiful, the music excellent, the sermon able, the congregation numerous and respectable - what a pattern such a church is often regarded! Alas! how little satisfactory it may be to God. The eye that searches and knows us penetrates to the heart, - it is there only that God finds the genuine elements of worship. The lowly sense of personal unworthiness, the wondering contemplation of the Divine love, the eager longing for mercy to pardon and grace to help, the faith that grasps the promises, the hope that is anchored within the veil, the kindness that breathes benediction all round, the love that beareth all things, believeth all things, hopeth all things, endureth all things, - it is these things, breathing forth from the hearts of a congregation, that give pleasure to God. Or look at what often happens in secular life. See how intensely eager some are about appearances. Why, it is one of the stereotyped rules of society that it is necessary "to keep up appearances." Well-born people may have become poor, very poor, but they must live to outward appearance as if they were rich. Between rivals there may be a deadly jealousy, but they must, by courtesy, keep up the form of friendship. And in trade a substantial appearance must be given to goods that are really worthless. And often, men who are really mean and unprincipled must pose as persons very particular about the right and very indignant at the wrong. And some, meaner than the common, must put on the cloak of religion, and establish a character for sanctity. The world is full of idolatries, but I question if any idolatry has been more extensively practiced than the idolatry of the outward appearance. If there be less of this in our day than perhaps a generation back, it is because in these days of sifting and trial men have learned in so many ways by hard experience what a delusion it is to lean on such a broken reed. Yes, and we have had men among us who from a point of view not directly Christian have exposed the shams and counterfeits of the age, - men like Carlyle, who have sounded against them a trumpet blast which has been echoed and re-echoed round the very globe. But surely we do not need to go outside the Bible for this great lesson. "Thou desirest truth in the inward parts, and in the hidden part Thou shalt make me to know wisdom;" "If I regard iniquity in my heart, the Lord will not hear me." Or if we pass to the New Testament, what is the great lesson of the parable of the Publican and the Pharisee? The Publican was a genuine man, an honest, humble, self-emptied sinner. The Pharisee was a silly puffed-up pretender. The world seems to think that all high profession must be hollow. I need not say that such an opinion is utterly untenable. The world would have you profess nothing, lest you should not come up to it. Christ says, "Abide in Me, so shall ye bear much fruit." It was on this principle that St. Paul professed so much and did so much. "The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me." There is nothing to be said of the other sons of Jesse. Only the youngest one remained, apparently too young to be at the feast; he was in the field, keeping the sheep. "And Jesse sent and brought him in. Now he was ruddy, and withal of a beautiful countenance" ( marg . eyes), "and goodly to look to. And the Lord said, Arise, anoint him, for this is he." Though goodly to look at he was too young, too boyish to be preferred on the score of "outward appearance." It was qualities unseen, and as yet but little developed, that commended him. Greatly astonished must Jesse and his other sons have been to see Samuel pouring on the ruddy stripling the holy oil, and anointing him for whatever the office might be. But it has often been God's way to find His agents in unexpected places. Here a great king is found in the sheepfold. In Joseph's time a prime minister of Egypt was found in the prison. Our Lord found His chief apostle in the school of Gamaliel. The great Reformer of the sixteenth century was found in a poor miner's cottage. God is never at a loss for agents, and if the men fail that might naturally have been looked for to do Him service substitutes for them are not far to seek. Out of the very stones He can raise up children to Abraham. But it was not a mere arbitrary arrangement that David should have been a shepherd before he was king. There were many things in the one employment that prepared the way for the other. In the East the shepherd had higher rank and a larger sphere of duties than is common with us. The duties of the shepherd, to watch over his flock, to feed and protect them, to heal the sick, bind up the broken, and bring again that which was driven away, corresponded to those which the faithful and godly ruler owed to the people committed to his sceptre. It was from the time of David that the shepherd phraseology began to be applied to rulers and their people; and we hardly carry away the full lesson that the prophets intended to teach in their denunciations of "the shepherds that fed themselves and not the flock" when we apply these exclusively to the shepherds of souls. So appropriate was the emblem of the shepherd for denoting the right spirit and character of rulers, that it was ultimately appropriated in a very high and peculiar sense to the person and office of the Lord Jesus Christ. But long ere he appeared King David had familiarized men's minds with the kind of benefits that flow from the sceptre of a shepherd-ruler - the kind of blessings that were to flow in their fullness from Christ. Never did he write a more expressive word than this, "The Lord is my shepherd, I shall not want." On the groundwork of his own earthly kingdom he had drawn the pattern of things in heavenly places, for describing which in after times no language could be found more suitable than that borrowed from his first occupation. But in full harmony with the character of Old Testament typology, the glory of the thing symbolized was infinitely greater than the glory of the symbol. Much though the nation owed to the godly administration of him whom God "took from the sheepfold, and brought from following the ewes great with young, to feed Jacob His people and Israel His inheritance," these benefits were shadows indeed when compared with the blessings procured by the great "Shepherd of Israel," "the good Shepherd that giveth His life for the sheep," whose shepherd care does not terminate with the life that now is, but will be exercised in eternity in feeding them and leading them by living fountains of water, where God shall wipe away all tears from their eyes. There are other points of typical resemblance between David and Christ that demand our notice here. If it was a strange-like thing for God to find the model king of Israel in a sheepcot at Bethlehem, it was still more so to find the Saviour of the world in a workshop at Nazareth. But again; King David was chosen for qualities that did not fall in with the ordinary conception of what was king-like, but qualities that commended him to God; and in the same manner the Lord Jesus Christ, God's Elect, in whom His soul delighted, was not marked by those attributes which men might have considered suitable in one who was to gain the empire of the world. "He shall grow up as a tender plant, and as a root out of a dry ground; He hath no form nor comeliness, and when we shall see Him there is no beauty that we should desire Him." In bodily form the Lord Jesus would seem to have resembled David rather than Saul. There is no reason to think that there was any great physical superiority in Christ, that He was taller than the common, or that He was distinguished by any of those physical features that at first sight captivate men. And even in the region of intellectual and spiritual influence, our Lord did not conform to the type that naturally commands the confidence and admiration of the world. He had a still, quiet manner. His eloquence did not flash, nor blaze, nor flow like a torrent. The power of His words was due more to their wonderful depth of meaning, going straight to the heart of things, and to the aptness of His homely illustrations. Our Lord's mode of conquest was very remarkable. He conquered by gentleness, by forbearance, by love, by sympathy, by self-denial. He impressed men with the glory of sacrifice, the glory of service, the glory of obedience, obedience to the one great authority - the will of God - to which all obedience is due. He inspired them with a love of purity, - purity of heart, purity after the highest pattern. If you compare our blessed Lord with those who have achieved great conquests, you cannot but see the difference. I do not mean with conquerors like Alexander, or Caesar, or Napoleon. Napoleon himself at St. Helena showed in a word the vast difference between Christ and them. "Our conquests," said he, "have been achieved by force, but Jesus achieved His by love, and to-day millions would die for Him." But look at some who have conquered by gentler means. Take such men as Socrates, or Plato, or Aristotle. They achieved great intellectual conquests - they founded intellectual empires. But the intellect of Jesus Christ was of another order from theirs. He propounded no theory of the universe. He did not affect to explain the world of reason. He did not profess to lay bare the laws of the human mind, or prescribe conditions for the welfare of states. What strikes us about Christ's method of influence is its quiet homeliness. Yet quiet and homely though it was and is, how prodigious, how unprecedented has been its power! What other king of men has wielded a tithe of His influence? And that not with one class of society, but with all, not only with the poor and uneducated, but with thinkers and men of genius as well; not only with men and women who know the world, and know their own hearts and all their wants, and apprehend the fitness of Christ to supply them, but even with little children, in the simple unconsciousness of opening years. For out of the mouths of babes and sucklings He hath perfected praise. Now let us mark this also, in conclusion, that besides being a King Himself Jesus makes all His people kings to God. Every Christian is designed to be a ruler, an unconscious one it may be, but one who exercises an influence in the same direction as Christ's. How can you accomplish this? By first of all drinking into Christ's spirit, looking out on the world as He did, with compassion, sympathy, self-sacrifice, and an ardent desire for its renovation and its happiness. By walking "worthy of the vocation wherewith you are called." Not by the earthquake, or by the tempest, but by the still small voice. By quiet, steady, persistent love, goodness, and self-denial. These are the true Christian weapons, often little thought of, but really the armour of God, and weapons mighty to the pulling down of strongholds and the subjugation of the world to Christ. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

How long wilt thou mourn for Saul. 1 Samuel 16:1 Overmuch sorrow, and its aura R. Steel. In one of the visions of the prophet Ezekiel, a man with a writer's inkhorn in his hand was commissioned to "set a mark upon the foreheads of the men that sigh and cry for all the abominations that be done in the midst" of Jerusalem. Samuel was one who sighed and cried for the abominations which were done by Saul in his day. But sorrow, however reasonable and becoming, may be carried too far. It may be indulged until it unfits us for duty, or darkens our hope in God; it may disturb our peace and weaken our energies; it may be made an occasion of our halting, and of our neglecting public duty. The very tenderness of Samuel's heart and his jealousy for God had bedimmed his faith, and kept him bewailing the case of the king. There is a lesson in this of very great practical importance. We may have lost a bosom friend or we may have witnessed a son of many prayers despising parental counsel, and rushing headlong to eternal ruin. God's wisdom is infallible, and in its developments in Providence is always pared by His love to us. His removal of any of the objects of your affection is now beyond recall. You have duties to God, to your own soul, and to others, which cannot afford the consumption of your energies in sorrow. In the obedience of His will your griefs will be assuaged and sanctified. Samuel was summoned from his vale of tears to undertake a new commission and provide a new leader for the chosen people. A new care is to occupy the prophet's mind, a new friend is to draw forth his affection, and new objects of labour and of love are to engage him. The sense of personal and relative responsibility is made by God to rebuke and cure a sorrow deemed inconsolable. Those whose spirits were burdened by heavy grief, caused by losses or by crimes, took up a pilgrim's staff and made a journey to the Holy Land. It was generally believed that a pilgrimage, or a soldiership in the holy wars, was penance sufficient to expiate sin and remove the burden of a sorrowful spirit. But there is a pilgrimage and a cross-bearing eminently serviceable to heal a sorrowful spirit, and to this every mourner is personally called. "How long wilt thou mourn?...Fill thine horn with oil, and go, I will send thee." Yes, mourner, take your staff and go. You have rested long enough at Marah, and drank enough of its bitter water. Circumstances call upon you to journey in the service of the Lord. Your regrets and melancholy indicate need of further conformity to the Lord Jesus. Your grief will be moderated by the satisfaction of obedience to Christ. 1. There is a duty to the Lord. Like Samuel, you are in His service, and have vowed to do His will and to acquiesce in His ways. David lay upon the earth, fasted, and prayed, while affliction was upon his child; but when he learned the issue — that the child was dead — he "arose from the earth." God does yet forbid tears, but He expects obedience in resignation and the discharge of duty. 2. There is a duty to your own soul. "Why go I mourning? Why art thou east down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise Him, Who is the health of my countenance, and my God." The greatest cause for mourning in this world is conviction of personal guilt in the sight of God. The effect of God's truth upon the conscience is to calf forth bitter sorrow. The convicted sinner repents and wrings his soul in sorrow, and often in tears. In the Puritan revivals of the seventeenth century this was no less characteristic of the awakening appeals of Baxter and of Flavel , of Owen and of Howe , of Rogers and of Bunyan , of Welch and of Dickson, of Rutherford and of Blair. Deep sorrow for sin marked all awakened souls in that extensive reformation of religion. At such a time many do not know what to do to obtain peace. They cry with the Jews of old, "Men and brethren, what shall we do?" and with the jailer, "What must I do to be saved?" There is oil of joy for such mourning. Relief must come from without. It is not to be got by brooding over your guilt and sorrow, but by arising and going to the Saviour. 3. There is a duty to others. Samuel had something more to live for than his own interest. He was an important member of the Hebrew commonwealth. His grief was a public calamity. The sorrow into which he was plunged might do injury. When there are others to care for, sorrow must not be immoderate. Our friends make demands upon our anxieties, and prayers, and labours. No partial affection for those who are lost can excuse neglect of those who are spared. No regret for the dead can apologise for inattention to the living. How strong an appeal is this to moderate and sanctify sorrow! Labourers for Christ! you may have to mourn over disappointed hopes and lost opportunities, and you may be ready to give way to melancholy at the retrospect of your want of success. But this mourning is ill-judged, sinful, and disastrous. Arise, fill your horn with oil and go to work again. ( R. Steel. ) Mourning for the living F. Burnett. We generally mourn for a man when the light has gone from his eye and his form is still in death. But Saul was worth a good many dead men. He did not pass to his fathers for twenty-three years after the time these words were spoken concerning him. And yet with Saul in the very prime of manhood, God said unto Samuel, "How long wilt thou mourn for Saul?" Samuel had seen with sorrow the king's lack of high purpose and endurance. He had seen the stress of life tearing the anchor from the rock. Judging by the subsequent life of the ex-king, the rejection was a deeper sorrow to Samuel than to Saul. Samuel knew that in the chosen king was that spark of goodness that needed but to be fanned to become a flame; he knew also that Saul by his own acts was extinguishing even that spark. In the life that men saw, Saul was enriched: in the life that God saw, he was impoverished. And when the inevitable judgment came — in the removal of the sceptre — Samuel mourned for Saul. Of what truths does the story of the royal castaway remind us? I. THAT A MAN MAY BE DEAD WHILE YET ALIVE. All around us we see men dumb to Divine questionings, deaf to human pleadings, blind to the uplifting vision, men whose Bible is the ledger, whose only church is the shop, whose one god is gold. Such men are dead while yet alive. Samuel of old mourned for the living, and the living still causes hearts to mourn. A mother's tears for her prodigal son may be more bitter than those which fall upon his coffin. A father's anguish for his daughter's sin may be more intense than the anguish born of her passing into the Unseen. The presence of the dead is physically harmful to the living, but the spiritually dead are more harmful. Physical death is inevitable, but it is not the worst thing that can befall a man. The death of the soul causes the very angels to weep. II. THAT TO LIVE TRULY IS TO LIVE TRIUMPHANTLY. And to be victorious in all things is one of the natural and inherent desires of the human heart. Men desire to be mighty, but the might of man must be based upon the eternal right of God. Triumph cannot be divorced from truth, for God has joined them in an indissoluble bond. There was no hope for Saul as a king, but there was hope for him as a man. The old adage, "While there's life there's hope," is profoundly true. If we will but, stand still, we shall see the salvation of God. The very atmosphere in which we live and move and have our being is charged with resurrection power. "Awake thou that sleepest, and Christ shall give thee light." ( F. Burnett. ) I have rejected. him. The root of national faults illustrated in the life of Saul G. Monro. The character of Saul would be by itself sufficient to arrest the attention of the most heedless reader of the annals of human nature; but seen by the side of David, it is more remarkable still. The contrast between the two is strong and lucid at every point. Saul is the man of the world in every respect. He is the Roman hero, shot with the colours of the despotic East; the kind of man who ever has been the hero and demi-god of the world's idolatry and worship, and ever will be; while David in but few particulars would obtain the admiration of mankind. There is just the difference between the two that there is between the natural and spiritual man; between him who is governed by natural religion, and him who is governed by the grace of God. But while this is the case with Saul as an individual, he resembles in a striking manner the character of nations. While he embodies the spirit of Rome, and the philosophic Greek, and bears the strong impress of the Asiatic despot he gathers up into himself the leading features of our own nation. He is very Saxon. The errors which we as a nation are constantly making, are, in all their leading features, those of the King of Israel. We are inclined nationally to embody the elements which form Saul's character, and to worship the result. We are inclined as a nation, in each circle of our society, educated and uneducated, to despise those elements which form David's. 1. THE CHARACTER OF SAUL: — Saul's appearance was in his favour: men always are favourably impressed by personal advantages. Height, power, and beauty are ever weights thrown into the descending scale in the hand of the world. Facility is half the man. 2. He was reserved; and every man who has the power of reserve gains two steps to the one gained by him who speaks his feelings; simply because the tongue is the first instrument of hurried conviction, and the rapid speaker makes many slips. To have perception, feeling, and discernment, but to be able to hold them all in check, is one of our greatest powers. But the same force which Saul could use over his private feelings of this kind, he was also able to use over his affections. The world has ever admired this kind of trait, from Brutus downwards; but after all it may be an over-rated virtue. Saul valued religion. With no religious faith, he knew the value of religion. 5. Saul, too, was proud, intensely proud. Saul bad no vanity; but he had genuine pride. 6. Then he was generous; and generosity is ever valued by the world. 7. But the determination to recognise the externals of religion led him often into something very like dissimulation. But dissimulation in certain things is a virtue in the world; it is so with matters to do with religion. 8. But there is a second stage in Saul's Career which is highly significant. God gave up Saul, and the difference was manifest; the evil spirit occupied him at once. 9. Then came the third stage, — strikingly consistent, however paradoxical, with the others — the stage of superstition. The large-minded infidel becomes narrowed to the small compass of the superstitious, and he for whom God and His Church were not wide enough, satisfies himself with the Witch of Endor. He who found the priesthood too confined a means to attain his end, and the sacrifices too formal, bowed before an incantation, and shivered before a ghost. The only truly wide-minded man is he whose thought and soul are limited by the Word and Will of Gad. His death was worthy of him. The Roman philosopher fell upon his sword; and Saul strove to perish by suicide. II. BUT SAUL IS BEST SEEN IN CONTRAST. The key to Saul's character is self-seeking: that unlocks each portion of his being. David's soul was fixed on seeing God. He was absorbed in the Being in Whom he lived, died, and had his being. The world cannot appreciate this; and if the world cannot, still less the infidel. 1. Saul, I said, delighted in reserve: David expressed everything. His heart was full, and "out of the abundance of his heart his mouth spake." Saul delighted to show independence of everyone, and contempt of those on whose aid he might be supposed to rely. Far otherwise with the son of Jesse. He was ever bewailing the conduct "of the sons of Zeruiah," courting Abner, or pacifying Joab. He seemed to delight in showing his real dependence on all who surrounded his throne. 3. Saul calmly swore that Jonathan should die, and the entreaty of a people and a devoted army could hardly rescue him from his hands; and yet what son deserved more at a father's hands than Jonathan? David wept for Absalom, a rebel and a hardened libertine. 4. With Saul, sacrifices, priests, and prophets were but useful unrealities, figures of a clever fiction, dramatis personae of the stage on which he happened to be acting: with David they were powerful realities. 5. Saul reserved the prey and spoil for himself, and made his own compromise with God. David's obedience was entire; his own wail was that it was not more perfect than it was. Saul never committed himself before the people; David often did. He never strove to conceal the feeling which worked within him. 6. One feature in Saul's character I have not mentioned — his regard for aristocracy and wealth. Agag and the flocks were saved, and that at the expense of God's Will and word. The son of Jesse found delight equally with the poor and lowly, as with the sons of kings and the hereditary princes of foreign lands. 7. Saul became the slave of Satan, and his heart the dismal scene of the operations of evil spirits; David became "the man after God's own heart." 8. Saul's soul narrowed as he advanced: the temple in which it at last worshipped was the Witch's Cave at Endor. David's daily widened. The Temple of Jerusalem was the design of his old age; and the expansive knowledge of God and His Law is recognised in many a Psalm. Saul lived to establish and elevate self. Proud, independent, and ironical, he moved over a plane of his own. But he left no crown to his son His very descendants were extirpated. David had no such aim; he never thought of aggrandisement or of self; but his son sat on his throne, and that to many generations. And the Son of David occupies the throne of eternity. "He shall reign forever and ever Lord of lords and King of kings." The two are placed in such singular juxtaposition and contrast, that they must be intended to be viewed together. III. THE STRIKING APPLICATION OF THE CHARACTER OF SAUL TO OUR OWN NATION AND RACE. Is there not among us an inclination to view the Church as a means rather of keeping the people in subjection, and a great and efficient instrument for education, than as having a real and intrinsic power of its own — a sacramental energy, which is there, whether we use it or no? Is there no tendency, too, besides that very superstition, when we are religious, which marks the impression of unreality as clinging to all the great external observances of Christianity? 1. We have national traits of pride, independence and reserve, which remind us of the clever king. When his election was in hand, "he hid himself among the stuff, and he could not be found." It was the affectation of reserve. His contemptuous silence at the neglect of the men of Belial, and those other occasions referred to above, show the same tendency. Our reserve as a nation goes far, and shows itself in many ways. There is a lurking disposition to suppress the expression of distinctive Christianity, and to use the parlance of natural religion in preference to that of the Christian. Is it not true that that very suppression of natural impulses which society is inclined to admire and almost to deify, is after all often a cloak for a more subtle form of self-seeking and proud independence? We see the inclination to suppress natural affections from an early age. The schoolboy scarcely likes to own his mother, and is not sure whether he ought not to be ashamed of his sister. This state of things belongs especially to my own country. It is not found in the same way on the continent. The natural emotions of the heart are more recognised and honoured among other people than among ourselves. We may rate the subjugation of natural affections too highly; we may be passing by some other tendency, in whose discipline we shall gain a higher standing. 2. But there is a still more striking parallel in the case of Saul. His tendency was aristocratic and avaricious. He obeyed God's order in invading the territory of Amalek. But he preserved the king and the sheep. The soft yet imperious call of kindred sovereignty were too much for the lowly-born monarch. For this he sacrificed his obedience to God. The tinkle of the ornaments which sounded on the camel's neck of the Amalekite prince, were more attractive than the approval of the Prophet. May we here, too, find no parallel with ourselves? Though we are proud of the free access to high position offered to the lowliest born of those whose circumstances are most humble; and while a popular government guarded by the restraints of a monarchical and aristocratical influence is our often-repeated boast among the nations of the earth; still, is there not a singular inclination to covet the smile and favour of the nobly-born, and a constant recognition of the fact that we would sacrifice distinctive Christianity rather than the approval and countenance of a court? We worship respectability. Its forms peer in the background of all our professions. 3. But more, Saul saved the sheep. Money is sometimes the cry of a nation, and the amassing wealth, or standing high in a commercial reputation, frequently transcends the homage paid to God Himself. 4. But a graver evil still is suggested by Saul's character. His religious belief was broken. It rung to the touch of the world outside; but it had no substance. It was not faith. Religion and the Church were machines with him available for important State purposes, but here they stopped. The ministry of the Church may be represented as, and treated like, a foible, with no commission beyond the civil appointment. The Church herself is looked upon as a State machine, to be curtailed or amplified at no higher bidding than that of the earthly sovereign. And yet with all this the respect paid to those who occupy ecclesiastical position and office reminds us at every turn of Saul's homage to Samuel, while he laughed at the effort made by the Prophet to establish anything more than a conventional position. The day may come, and that soon, when this momentous question may sever man from man with a wrench, for which Church history in this country has scarcely a parallel. The day when men must say whether there be anything or nothing in the Holy Eucharist; whether the ministry be an order which holds its charter from heaven; and whether the Church herself, be descended by Divine appointment through successive ages, the Bride of Christ and the instrument of salvation to man; or whether she be merely the best arrangement existing to carry out the ends of the politician and the legislator. These things are either anything or nothing. 5. But the end of Saul was singular. From the dreams of unrealities and shams he betook himself to the pursuit of the figures of superstition. He forsook the boundless expanse of scepticism to pen himself up in the dark and confined cell of superstition. In pursuing the parallel we must see whether, as a nation, we may not be yielding to superstition, while we reject religion. The attendance at church on Sunday morning performed as an act of expiation for the sins of the week past, and palliation of the intended laxity of the week to come; the subscription offered to the swelling list of benefactions for this public charity or the other; the mite offered from the ample fortune to the Church to justify the alienation of the remainder of fortune to self; are really acts of superstition. Saul perished on the field of battle. It may be that by a fall from the pride of military glory nations of similar characters to the Israelitish king may have yet to learn that it is not in the bow, or in the horse, or in princes is the safe trust, but only in the Lord our God. Men tell us we must have a fall. The world at large have detected British pride. It may be magnificent, it may be successful, it may draw down admiration, or fear, or awe; it may compel homage; it may dazzle the eye of the observer, lest he detect flaws which really exist; but it must be offensive to God, it must "have a fall." It is "the meek who will inherit the earth." ( G. Monro. ) The true and the counterfeit C. Bosanquet, M. A. as the Bible may be called God's Picture Gallery so the Holy Spirit frequently bangs up side by side two portraits which bear much resemblance to each other, and yet have points of striking difference. I think it is plainly one of God's great purposes to help us to discriminate between the true and the false. Judas and Peter both act basely; but one is a traitor, while Peter, with all his sin, is a genuine disciple. The same contrast, again, we observe in the ease of Demas and Luke. "For," says St. Paul, "Demas hath forsaken me, having loved this present world, and is departed to Thessalonica:" "Only Luke is with me." One more contrast let me remind you of. In the eighth chapter of the Acts we read of Simon Magus, how he was astonished, believed, and was baptised; but he was not converted; his heart was not right in the matter; and Peter tells him, "Thou art in the gall of bitterness, and in the bond of iniquity." But at the close of that chapter we have in the Ethiopian eunuch a beautiful instance of honest search after truth, and simple belief. I. THE SAD STORY OF SAUL'S LIFE. I think we shall be led to observe the dramatic effect produced in the arrangement of the First Book of Samuel. As in the earliest chapters the pious childhood of Samuel is contrasted with the profligate career of the sons of Eli, so, as we dwell upon the later chapters, our minds are continually divided between admiration of David's fortitude, charity, and holy faith; and pity for the sinful course and evident misery of the once noble king of Israel. 1. There is certainly much about Saul's early conduct which is very captivating. He was a very fine young man; taller by a head and shoulders than any of the people, and there seems to have been, at first, a very pleasing humility in him; he said nothing to his uncle of his prospects. Then he was a man of warm affections. Again, he was a man who had evidently received some religious impressions. Still I think we are warranted in saying that there was no work of grace in his soul. It is said indeed of Saul, that "God gave him another heart," and that "the Spirit of God came upon him;" but as God never calls to a work without giving the power to perform it, this only refers to his qualifications for government. 2. Notice, next, the steps in his decline. While he was in humble life he had a humble spirit, but prosperity was too much for him: with wraith and power came spiritual decline. Oh, beware of ambition: beware how you "seek great things for yourselves." You are thinking of advancement, perhaps, desiring promotion, or laying up a fortune. Look at Saul; look at Solomon; and I think you will pray, in the words of our Litany, "In all time of our wealth, Good Lord, deliver us." Saul's prosperity was his ruin. David says, "It is good for me that I have been afflicted:" nay, I am inclined to think that even in his ease there is a beautiful simplicity of character, and steadfastness of faith, a singleness of eye, during the times of his affliction, which we often look for in vain when things went well with him. Next, we observe in Saul what is sure to come with pride and ambition, a want of faith, and an impatience, which led him to offer the sacrifice, instead of waiting for Samuel. Prosperity had been too much for him: he had begun to depart from God. When faith in the unseen is weak, and heavenly things do not occupy the soul, it almost always falls a prey to covetousness: and hence his sin on this occasion; the spoil was too tempting, and he seizes upon it like Achan. II. YOUR DUTY TOWARDS MERE PROFESSORS — towards those who, while in many respects they resemble Christ's disciples, are not really the people of God. It is said that one use that is being made of the metal called aluminium, is the manufacture of sovereigns so nearly resembling the current coin that it is extremely difficult, to distinguish between them. The stamp is in all respects perfect, the colour is the same, they are even of the same weight, and the application of some acids produces no results. Still there is a difference in value, and of course they will be able to discover it at the banks. Satan is very clever; he has been able to produce, in all ages of the Church, splendid hypocrites, such as have deceived some even of the elect. Still, there is a difference at heart between every child of God and every child of the devil. How shall I know a Judas from a Peter, a Demas from a Luke, a Saul from a David? Contemplate Jesus: let His perfect term continually fill your eye: walk yourself habitually with Him; and then you will not long be deceived. 1. There is a duty of separation. It became Samuel's duty to separate from his friend; and we read that "Samuel came no more to see Saul until the day of his death. Are you as particular about this as you should be? You must not be too lax in your judgments. Those first six verses of Matthew 7 , show you that while it is not your duty to condemn, it is your duty to discriminate. 2. Yet there is one more duty which we learn from Samuel's conduct towards Saul. Samuel mourned for Saul And so we have the picture of the one man going on from bad to worse, adding sin to sin; and his friend, who, from duty to God, felt constrained to keep aloof from him, still mourning over and praying for him: even as Jesus wept over Jerusalem. ( C. Bosanquet, M. A. ) Vindication of the sentence on Saul P. Richardson. Saul was a man, an Israelite, a king, the first king of Israel; under these heads let us group our observations. 1. He was a man. Is this a great thing? Yes, very. There are so many of us that we think lightly of our kind. But what lofty dignity there is in manhood! What marvellous responsibilities cluster about it! Crowned with a kingly immortality how sublimely important is each individual! God's claims are on that heart. Each instance of withdrawal or suspension of its homage, nay, even the independent action of its powers without reference to heavenly supremacy, is an act of disloyalty. If this earth contained but one rebel how would his loyal fellows stare at the prodigy! But no familiarity with sin can, in God's estimate, take away its first offensiveness. How preposterously foolish to quarrel with the Great King when, in any instance, He makes the line of judicial infliction in temporal things approach the line of the sinner's deservings! 2. Saul was an Israelite. As such, the claims of God, and his own responsibilities were largely increased. The will of God pressed with peculiar force on the conscience of every member of that nation. The Jew who neglected, or interfered to modify the Divine will was doubly culpable. Still further aggravated would be the offence if that will were plainly laid before the mind and emphatically pressed upon the conscience. Precisely such was the case of that offender whose conduct we are reviewing. 3. Saul was king of Israel. As such, he was vicegerent of God. God's lieutenant and the asserter of Israel's rights ought to have set himself promptly to the completion of the case against Amalek by avenging upon them the dishonour of God, and the damage done to His people. See we not here that insubmissiveness of will, that independence of aim and action which form the germ of all the evil that has intruded upon God's holy universe. Nor is it a valid plea, palliating deviation from the strict and full performance of his commission, that it involved a dreadful sacrifice of human life. And if his heart recoiled more violently from the execution of the king than from the carnage of the whole nation, this only adds another touch to the outline of his vanity. It would be a rare triumph for him to lead about the captured king of their oldest and bitterest enemies. 4. Saul was the first king of Israel. The nation had just passed through an important crisis. The change of government was the permitted consequence of national unfaithfulness to God. His holy presence, as their immediate Ruler, was irksome to their criminal independence, and alarming to their conscience. When their king fully develops his character, he is found to be animated by the same views and feelings. Here, then, are most critical circumstances. The people have drifted far into the region of disloyalty to God and indifference to Divine things, and the change of Government which this ungodliness introduced has added new force to the current of growing degeneracy. The king has connived at disobedience. Most perilous precedent! Doubly so at the commencement of a new regime which it must help to mould. If knighthood, in its early days, be permitted with impunity to tamper thus with the behests of God, and vaunt itself in the spoils of authority reft from the majesty of heaven, what shall the end be? The case is urgent. A preventive, however terrible, must be applied. ( P. Richardson. ) And Samuel did that which the Lord spake, and came to Bethlehem. 1 Samuel 16:4-18 Samuel's visit to Bethlehem R. Steel. 1. How much history is entwined around one locality! The very name of a village recalls events most momentous to the world, and fills our minds with the memories of the past. "Man is a materialist, and he tries to give a material magnitude to memorable places; but God chooses any common spot for the cradle of a mighty incident, or the home of a mighty spirit." "Twenty years ago," says the writer from whom we have just quoted, "Some English voyagers were standing on a flat beach within the Arctic Seas. From the excitement of their looks, the avidity with which they gazed into the ground, and the enthusiasm with which they looked around them, it was evident that they deemed it a spot of singular interest. But anything outwardly less interesting you could hardly imagine. On the one side, the coast retreated in low and wintry ridges; and on the other, a pale ocean bore its icy freight beneath a watery sky; whilst under the travellers' feet lay neither bars of gold nor a gravel of gems, but blocks of unsightly limestone. Yet it was the centre of one of nature's greatest mysteries. It was the reward of years of adventure and hardship; it was the answer to the long aspirations and efforts of science — it was the Magnetic Pole. The travellers grudged that a place so important should appear so tame. Bethlehem was "little among the thousands of Judah" in its palmiest days, and it has not advanced in civic greatness since; yet one of the most celebrated spots of which the world is proud. While yet without its village, it had a hallowed name in Hebrew story as the birthplace of Benjamin and the burial place of Rachel. There were the fields of Boaz, where Ruth gleaned behind the reapers amidst the golden sheaves. There Jesse held his patrimony, and in his dwelling was the nativity of the minstrel king. There was anointed the man after God's own heart to be the king of Israel, by which his native village was made the mother of a long line of princes. Here halted the star that had guided eastern sages to behold the King of kings. And behind the khan, in one of the oxen's stalls, a wayfaring woman "brought forth her first-born son, because there was no room for her in the inn;" and in that babe of Bethlehem the incarnate God was manifest. Many have gone far to behold this sacred spot, and have lingered devoutly over its scenes as they recalled the glorious events of which it has been the theatre. 2. Samuel had felt it hard to bow to the decree of God, and sorrowed so much as to receive a rebuke — the only one recorded as spoken by God to him. He was reluctant to go to Bethlehem even after his commission. He "shrunk from this task. which added all that was wanting to confirm the doom of Saul. He sought to shun the duty by expressing apprehensions for his safety should Saul hear of the transaction." "How can I go? If Saul hear it he will kill me." This was a question of inquiry, perhaps, rather than of distrust — a question such as Manoah put regarding the angelic visitant to his wife, and such as the Virgin Mary proposed when she asked regarding the unparalleled annunciation which Gabriel had made to her. Samuel sought counsel from the Lord in his extremity, that he might be enabled to fulfil the Divine command. It was not that he shrank from duty, however trying, but that his way might be opened up f

16:1-5 It appears that Saul was grown very wicked. Of what would he not be guilty, who durst think to kill Samuel? The elders of Bethlehem trembled at Samuel's coming. It becomes us to stand in awe of God's messengers, and to tremble at his word. His answer was, I come peaceably, for I come to sacrifice. When our Lord Jesus came into the world, though men had reason to fear that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering with him; A body hast thou prepared me. Let us sanctify ourselves, and depend upon His sacrifice. 16:6-13 It was strange that Samuel, who had been so disappointed in Saul, whose countenance and stature recommended him, should judge of another man by that rule. We can tell how men look, but God can tell what they are. He judges of men by the heart. We often form a mistaken judgment of characters; but the Lord values only the faith, fear, and love, which are planted in the heart, beyond human discernment. And God does not favour our children according to our fond partiality, but often most honours and blesses those who have been least regarded. David at length was pitched upon. He was the youngest of the sons of Jesse; his name signifies Beloved; he was a type of God's beloved Son. It should seem, David was least set by of all the sons of Jesse. But the Spirit of the Lord came upon David from that day forward. His anointing was not an empty ceremony, a Divine power went with that instituted sign; he found himself advanced in wisdom and courage, with all the qualifications of a prince, though not advanced in his outward circumstances. This would satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory, is, our being sealed with the Spirit of promise, and experience of a work of grace in our hearts. 16:14-23 Saul is made a terror to himself. The Spirit of the Lord departed from him. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the Divine permission, troubled and terrified Saul, by the corrupt humours of his body, and passions of his mind. He grew fretful, peevish, and discontented, and at times a madman. It is a pity that music, which may be serviceable to the good temper of the mind, should ever be abused, to support vanity and luxury, and made an occasion of drawing the heart from God and serious things. That is driving away the good Spirit, not the evil spirit. Music, diversions, company, or business, have for a time often been employed to quiet the wounded conscience; but nothing can effect a real cure but the blood of Christ, applied in faith, and the sanctifying Spirit sealing the pardon, by his holy comforts. All other plans to dispel religious melancholy are sure to add to distress, either in this world or the next.