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.

This was Samuel's third interview with this goodly young man. This time he spoke to him with great closeness of personal application, sending the servant out of the way that he might say things to him which nobody else might hear. He tried to speak to the young man's inmost soul. The prophet felt a deep solemnity, his whole heart saying every word that fell from his lip. I think I hear his earnest tones, and accents sweetened by a great love, for Samuel loved Saul, and it was his affection which made him speak so earnestly and pointedly. This time the preacher would hold you fast, as if he said to each one, "I will not let thee go unless thou givest thy heart to Christ, and become His servant from this very hour."

I. First, let us think upon THE ATTENTION WHICH HE REQUESTED. He said to the servant, "Pass on before us," and he passed on. Bid the servant pass on; forget for a while your business, forget your family, forget your joys, forget your sorrows. I wish I could so speak that men would say of my preaching what they said of Whitefields. One man said, "Whenever I went to church before, I calculated how many looms the church would hold" — for he was a weaver — "but when I heard Whitefield I never thought of a loom." Another said, "While I have been in church I have often built a ship from stem to stern; but when I heard Mr. Whitefield I could not lay a plank; he took my mind right away from such things, and occupied me with higher thoughts." The next point in the attention requested was the desire that he would "stand still a while." I pray you bask in the gospel as men do in the sunlight when they would be warm. Let the gospel have its own legitimate effect upon you. Lay bare your bosom to it. Ask that your soul may have no stone of carelessness laid upon it, as though it were a dead thing in a sepulchre, but that it may come forth in resurrection life through the quickening word of the Divine Spirit. Is not this what the word of God deserves? Should it not have our living, loving attention? When God speaks let all be silent. I have heard that the great clock at St. Paul's can scarcely be heard in Cheapside, by reason of the traffic that is going on; and so the most solemn voices are drowned amidst the din and uproar of our business, and we do not often hear God's voice, unless we are accustomed to give ourselves a little quiet and holy stillness, and sit in our chamber alone, and say, "Now, Lord, commune with me." As the Word of God deserves such quiet attention, it certainly is only by such attention that it is likely to bless us. I remember a child who used to be noted for great attention during sermon, and his mother, noticing his deep earnestness, asked him why He said, "Because, mother, I heard the preacher once say that if there was a piece of the discourse that was likely to be of good to our souls, Satan would try to make us lose it; and as I do not know which part God will bless me by, I try to hear it all, and to remember it all." Oh, when people come to listen to the preacher with such a spirit as that, it is sweet work to preach. But many things arise to prevent this attrition. You cannot get some folks to be still, they are so frivolous; you cannot make them think. Some men dread the process of thinking, almost as much as they would a touch of the "cat" on their backs. They cannot bear to consider and meditate. God has distinguished them above brutes by giving them the faculty of thought, but this high privilege they try to ignore. Do stand still a while, and let nothing come in to break the silence of your spirit, while you listen to the voice of God. I would earnestly persuade every one here who is not saved to get an hour alone somehow.

II. THE SUBJECT UPON WHICH SAMUEL DISCOURSED with Saul, or rather the subject about which I would discourse at this time, if I am so happy as to have secured your ear. The subject is the Word of God. That God should give us a Word at all is very gracious. It is wonderful that he should condescend to speak to us, because we cannot understand much: we are like little children at the very best. In the particular word of God which Samuel spoke to Saul there was some likeness to the message which I am bound to deliver to you! Samuel spoke to Saul about a kingdom, of which this young man should be the king. Little did Saul dream that on this day the kingdom should be given him, and little dost thou dream of it perhaps as yet; but I pray thee let me show thee the word of God, for thou mayest yet find a kingdom there, a kingdom for thee, a crown of life for thee which fadeth not away, and a seat at the right hand of God with Christ in the day of His appearing.

2. Samuel not only spoke about the kingdom, but he showed him the word of God by an anointing Thou sayest, "I am not capable of high and noble things." Thou shalt be made capable, for in the day when God anoints thee thou shalt receive strength, — "To as many as received Him, to them gave He power to become the sons of God." Thou shalt receive enlightenment and illumination by the Divine unction of the Holy Ghost.

3. Samuel spake to Saul about another matter, namely, about a change that he should undergo. Hast thou never heard that God can create thee for the second time? can destroy in thee the power for sin, and bring thee under another dominion, and make thee an eager after right as thou hast been after wrong, and make thee as happy in the service of Christ as ever thou wast in the service of the devil, ay, and ten thousand times more so?

( C. H. Spurgeon.)