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

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

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

"The ken your world is gifted with descends
In the everlasting justice as low down
As eye doth in the sea, which though it mark
The bottom from the shore, in the wide main
Discerns it not; and, nevertheless, it is,
But hidden by its deepness"

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

I. FITTED BY PECULIAR QUALIFICATIONS (vers. 1, 2). Notice -

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

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

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

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

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

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

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

III. INDICATED BY DIVINE REVELATION (vers. 15-25). Such revelation -

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

(1) a promise of sending him (ver. 16),

(2) a direction to anoint him,

(3) a statement of the purpose of his appointment, and

(4) an expression of commiseration for the need of the people.

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

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

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

(1) By awakening in Saul new and elevated thoughts and hopes (vers. 19, 20); directing him to go up before him, as a mark of respect, inviting him to be his guest, telling him that he would "reveal to him his innermost thoughts," setting his mind at rest from lower cares, and assuring him of the highest dignity. "For whom is every desirable thing in Israel?" (ver. 20).

(2) By giving him honour in the presence of others (vers. 22-24); appointing to him the chief place among his thirty guests, appropriating to him the best portion of the meal, and intimating that the honour had been reserved for him in foreknowledge of his arrival.

(3) By holding confidential and prolonged conversation with him (ver. 25), pertaining "not to the royal dignity, but surely to the deep religious and political decline of the people of God, the opposition of the heathen, the causes of the impotency to oppose these enemies, the necessity of a religious change in the people, and of a leader thoroughly obedient to the Lord (O. von Gerlach). In this manner Saul was prepared for the more definite indication given on the following morning. A gradual preparation of a somewhat similar kind is often needed by men when about to receive a Divine commission. - D.

There is a striking resemblance between the outlines of the Mosaic, and of the Christian Church. Each arose upon a Divine basis. Each had its form of imitation and symbolic rites. Each had its three orders of ministers in the sanctuary. And each boasts of a Divine Being at its head. As in the one, so in the other, the covenant is in the hands of a Mediator, and its principles and laws are deposited in a sacred code. There is, indeed, in the Christian Church, a higher degree of spirituality than is found under any other dispensation. Here, the daily sacrifice and oblation cease, absorbed, in their significance, in that great sacrifice, of which, to the eye of faith, they all were figures. But in the constitution of this Church, our blessed Lord did not overlook the ancient pattern of heavenly things, nor forget the nature of man.

1. The first point to which I would call your attention, is the fitness and utility of Religious Ordinances. There are in truth, no such obvious, simple, and universal means of preserving communities distinct, and manifesting their members to the world and to each other, as characteristic rights and peculiar badges. Nature prompts to the use of them; for the savage of the woods has the song and the ceremonies of his ancestors, and by the gashings and daubings with which he disfigures his form, denotes his tribe. Reason and policy have discovered their utility; for the armies of the ambitious have their uniforms and their standards; and almost every nation has its mode of naturalising subjects, its oaths of allegiance, and its arms. Indeed so fit and necessary are they, that few communities continue long without them, or survive the loss of them; and they who denounce all rites as useless, are obliged to recur to peculiarity of dress, of phrase, or of gesture, when they would be known to each other, and distinguished from the world. Hitherto our observations have been of a general nature applicable go any community. What, then, shall we say of the propriety and importance of rites and ordinances, in the service of religion? To the Jews, God appointed a system of ceremonies, to connect them together, and shadow forth the sublime subjects of faith to their understandings. And our adorable Redeemer instituted for His followers a baptism, which should represent their "death unto sin, and new birth unto righteousness"; and a supper, in which they should commemorate the foundation of all their hopes and joys, His offering Himself in the body once for all. Religious ordinances are of unspeakable advantage, in uniting members of the same body, and attaching them affectionately to each other. They form a kind of visible chain connoting men together; the first and last links of which are connected with God. Community of interest begets confidence; and while we are pursuing the same objects, under consciousness of the saint infirmities, but with reliance upon the same hopes, we are filled, involuntarily, with affection for each other. This strikingly illustrated in the natural tendency, and no doubt was strong in our Redeemer's view at the gracious institution, of the Lord's Supper.

2. There arises from the nature of the Christian ordinances, a peculiar necessity for an authorised ministry. These sacraments are of high and holy import. Like the ark of the covenant, they are not to be carried by unhallowed hands. They are seals of an engagement between God and men. They are compacts between the Almighty Father and His repentant children, in which He pledges Himself, upon condition of their faith and obedience, to give them the pardon of their sins, the blessings of His Spirit, and the enjoyment of eternal life. And who can sign the covenant of such mercies unto men, but they who act in God's behalf? And who can act in God's behalf, but they who act by God's authority? Not, that in those to whom this ministry is committed, there is any elevation above the ordinary qualities of their fellow beings. "We have this treasure," says St. Paul, speaking of the great Christian behests entrusted to the ministry, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."

3. Here we are brought to notice the obligations, which the truths we have been considering devolve upon ministers and people. The first and most obvious inference is, that it is incumbent upon us all to respect and observe the institutions of the Gospel. But the truths we have been considering, press upon our observation the holiness, and importance, and duties of the ministry. They are the keepers of the fountain, which is set open for mankind to wash in from sin and from uncleanness, and they are the dispensers of the word, by which we are instructed in righteousness, and begotten again to the blessed hope of everlasting life. Under the Christian dispensation, much more than under the Jewish economy, should there be written upon the foreheads of the priesthood, and upon all their sacred vestments, "Holiness unto the Lord." But, finally, we must remark, that there arises from what has been said, an obligation upon the people to abide by, and cooperate with those, who are regularly appointed to minister in holy things. In vain will God have instituted ordinances in the Church, in vain will He have established in it pastors and teachers, if the body of Christians neglect, or profane, these sacred institutions, or with Gallio's temper, "care for none of these things."

(Bishop Dehon.)