SAMUEL’S DEALINGS WITH THE PEOPLE.
1 Samuel xii. 6–25.
2. Having vindicated himself (in the first five verses of this chapter), Samuel now proceeds to his second point, and takes the people in hand. But before proceeding to close quarters with them, he gives a brief review of the history of the nation, in order to bring out the precise relation in which they stood to God, and the duty resulting from that relation (vers. 6–12).
First, he brings out the fundamental fact of their history. Its grand feature was this: “It is the Lord who advanced Moses and Aaron, and brought your fathers up out of the land of Egypt.” The fact was as indisputable as it was glorious. How would Moses ever have been induced to undertake the task of deliverance from Egypt if the Lord had not sent him? Was he not most unwilling to leave the wilderness and return to Egypt? What could Aaron have done for them if the Lord had not guided and anointed him? How could the people have found an excuse for leaving Egypt even for a day if God had not required them? How could Pharaoh have been induced to let them go, when even the first nine plagues only hardened his heart, or how could they have escaped from him and his army, had the Lord not divided the sea that His ransomed might pass over? The fact could not be disputed—their existence as a people and their settlement in Canaan were due to the special mercy of the Lord. If ever a nation owed everything to the power above, Israel owed everything to Jehovah. No distinction could even approach this in its singular glory.
And yet there was a want of cordiality on the part of the people in acknowledging it. They were partly at least blind to its surpassing lustre. The truth is, they did not like all the duties and responsibility which it involved. It is the highest honour of a son to have a godly father, upright, earnest, consistent in serving God. Yet many a son does not realise this, and sometimes in his secret heart he wishes that his father were just a little more like the men of the world. It is the brightest chapter in the history of a nation that records its struggles for God’s honour and man’s liberty; yet there are many who have no regard for these struggles, but denounce their champions as ruffians and fanatics. Close connection with God is not, in the eyes of the world, the glorious thing that it is in reality. How strange that this should be so! “O righteous Father,” exclaimed Christ in His intercessory prayer, “the world hath not known Thee.” He was distressed at the world’s blindness to the excellence of God. “How strange it is,” Richard Baxter says in substance somewhere, “that men can see beauty in so many things—in the flowers, in the sky, in the sun—and yet be blind to the highest beauty of all, the fountain and essence of all beauty, the beauty of the Lord!” Never rest, my friends, so long as this is true of you. Is not the very fact that to you God, even when revealed in Jesus Christ, may be like a root out of a dry ground, having no form or comeliness or any beauty wherefore you should desire Him—is not that, if it be a fact, alike alarming and appalling? Make it your prayer that He who commanded the light to shine out of darkness would shine in your heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Having emphatically laid down the fundamental fact in the history of Israel, Samuel next proceeds to reason upon it. The reasoning rests on two classes of facts: the first, that whenever the people forsook God they had been brought into trouble; the second, that whenever they repented and cried to God He delivered them out of their trouble. The prophet refers to several instances of both, but not exhaustively, not so as to embrace every instance. Among those into whose hand God gave them were Sisera, the Philistines, and the Moabites; among those raised up to deliver them when they cried to the Lord were Jerubbaal, and Bedan, and Jephthah, and Samuel. The name Bedan does not occur in the history, and as the Hebrew letters that form the word are very similar to those which form Barak, it has been supposed, and I think with reason, that the word Bedan is just a clerical mistake for Barak. The use the prophet makes of both classes of facts is to show how directly God was concerned in what befell the nation. The whole course of their history under the judges had shown that to forsake God and worship idols was to bring on the nation disaster and misery; to return to God and restore His worship was to secure abundant prosperity and blessing. This had been made as certain by past events as it was certain that to close the shutters in an apartment was to plunge it into darkness, and that to open them was to restore light. Cause and effect had been made so very plain that any child might see how the matter stood.
Now, what was it that had recently occurred? They had had trouble from the Ammonites. At ver. 11 the prophet indicates—what is not stated before—that this trouble with the Ammonites had been connected with their coming to him to ask a king. Evidently, the siege of Jabesh-Gilead was not the first offensive act the Ammonites had committed. They had no doubt been irritating the tribes on the other side of Jordan in many ways before they proceeded to attack that city. And if their attack was at all like that which took place in the days of Jephthah, it must have been very serious and highly threatening. (See Judges x. 8, 9.) Now, from what Samuel says here, it would appear that this annoyance from the Ammonites was the immediate occasion of the people wishing to have a king. Here let us observe what their natural course would have been, in accordance with former precedent. It would have been to cry to the Lord to deliver them from the Ammonites. As they had cried for deliverance when the Ammonites for eighteen years vexed and oppressed all the tribes settled on the east side of Jordan, and when they even passed over Jordan to fight against Judah and Benjamin and Ephraim, and the Lord raised up Jephthah, so ought they to have cried to the Lord at this time, and He would have given them a deliverer. But instead of that they asked Samuel to give them a king, that he might deliver them. You see from this what cause Samuel had to charge them with rejecting God for their King. You see at the same time how much forbearance God exercised in allowing Samuel to grant their request. God virtually said, “I will graciously give up My plan and accommodate myself to theirs. I will give up the plan of raising up a special deliverer in special danger, and will let their king be their deliverer. If they and their king are faithful to My covenant, I will give the same mercies to them as they would have received had things remained as they were. It will still be true, as I promised to Abraham, that I will be their God and they shall be My people.”
3. This is the third thing that Samuel is specially concerned to press on the people; and this he does in the remaining verses (vers. 13–25). They were to remember that their having a king in no sense and in no degree exempted them from their moral and spiritual obligations to God. It did not give them one atom more liberty either in the matter of worship, or in those weightier matters of the law—justice, mercy, and truth. It did not make it one iota less sinful to erect altars to Baal and Ashtaroth, or to join with any of their neighbours in religious festivities in honour of these gods. “If ye will fear the Lord, and serve Him, and obey His voice, and not rebel against the commandment of the Lord, then shall both ye and also the king that reigneth over you continue following the Lord your God; but if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers.”
There is nothing very similar to this in the circumstances in which we are placed. And yet it is often needful to remind even Christian people of this great truth: that no change of outward circumstances can ever bring with it a relaxation of moral duty, or make that lawful for us which in its own nature is wrong. Nothing of moral quality can be right for us on shipboard which is wrong for us on dry land. Nothing can be allowable in India which could not be thought of in England or Scotland. The law of the Sabbath is not more elastic on the continent of Europe than it is at home. There is no such thing as a geographical religion or a geographical Christianity. Burke used to say, looking to the humane spirit that Englishmen showed at home and the oppressive treatment they were often guilty of to the natives of other countries, that the humanity of England was a thing of points and parallels. But a local humanity is no humanity. Those who act as if it were, make public opinion their god, instead of the eternal Jehovah. They virtually say that what public opinion does not allow in England is wrong in England, and must be avoided. If public opinion allows it on the continent of Europe, or in India, or in Africa, it may be done. Is this not dethroning God, and abrogating His immutable law? If God be our King, His will must be our one unfailing rule of life and duty wherever we are. Truly, there is little recognition of a mutable public opinion affecting the quality of our actions, in that sublime psalm that brings out so powerfully the omniscience of God,—the hundred and thirty-ninth, “Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there shall Thy hand lead me and Thy right hand shall hold me. If I say, Surely the darkness shall cover me, even the night shall be light about me. Yea, the darkness hideth not from Thee, but the night shineth as the day; the darkness and the light are both alike to Thee.”
It was Samuel’s purpose, then, to press on the people that the change involved in having a king brought no change as to their duty of invariable allegiance to God. The lessons of history had been clear enough; but they were always a dull-sighted people, and not easily impressed except by what was palpable and even sensational. For this reason Samuel determined to impress the lesson on them in another way. He would show them there and then, under their very eyes, what agencies of destruction God held in His hand, and how easily He could bring these to bear on them and on their property. “Is it not wheat harvest to-day?” You are gathering or about to gather that important crop, and it is of vital importance that the weather be still and calm. But I will pray the Lord, and He shall send thunder and rain, and you will see how easy it is for Him in one hour to ruin the crop which you have been nursing so carefully for months back. “So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God that we die not; for we have added unto all our sins this evil: to ask us a king.” It was an impressive proof how completely they were in God’s hands. What earthly thing could any of them or all of them do to ward off that agent of destruction from their crops? There were they, a great army, with sword and spear, young, strong, and valiant, yet they could not arrest in its fall one drop of rain, nor alter the course of one puff of wind, nor extinguish the blaze of one tongue of fire. Oh, what folly it was to offer an affront to the great God, who had such complete control over “fire and hail, snow and vapours, stormy wind fulfilling His word”! What blindness to think they could in any respect be better with another king!