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‘MAKE US A KING’

‘Then all the elders of Israel gathered themselves together, and came to Samuel, onto Ramah, 5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. 8. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other gods, so do they also unto thee. 9. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 10. And Samuel told all the words of the Lord unto the people that asked of him a king. 11. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen: and some shall run before his chariots, 12. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 13. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. 14. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. 15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. 16. And he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his work. 17. He will take the tenth of your sheep: and ye shall be his servants. 18. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. 19. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; 20. That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.’—1 SAMUEL viii. 4-20.

The office of judge was as little capable of transmission from father to son as that of prophet, so that Samuel’s appointment of his sons as judges must be regarded as contrary to its true idea. It was God who made the judges, and the introduction, in however slight a degree, of the hereditary principle, was not only politically a blunder, but religiously wrong. Our narrative, like Scripture generally, pronounces no opinion on the facts it records, but its unfavourable judgment may be safely inferred from its explanation that Samuel was ‘old’ when he made the appointment, and that his sons were corrupt and unjust. Our text deals with the unexpectedly wide consequences of that act, in the clamour for a king.

I. Note the ill-omened request. A formal delegation of the representatives of the nation comes to Ramah, unsummoned by Samuel, with the demand for a king. There must have been much talk through Israel before the general mind could have been ascertained, and this step taken. Not a whisper of what was passing seems to have reached Samuel, and the request is flung at him in harsh language. It is not pleasant for any one, least of all for a ruler, to be told that everybody sees that he is getting old, and should provide for what is to come next. Fathers do not like to be told that their sons are disreputable, but Samuel had to hear the bitter truth. The old man was pained by it, and felt that the people were tired of him, as is plain enough from the divine words which followed, and bade him look beyond the ingratitude displayed towards himself, to that shown to God. But from the ‘practical’ point of view, there was a great deal to be said for the reasonableness and political wisdom of the elders’ suggestion. Samuel had shown that he felt the danger of leaving the nation without a leader, by his nomination of his sons, and the proposal of a king is but carrying his policy a little farther. The hereditary principle once admitted, a full-blown king was evidently the best. There were many inconveniences in the rule by judges. They had no power but that of force of personal character and the authority of an unseen Lord. They left no successors; and long intervals had elapsed, and might again elapse, between the death of one and the rise of another, during which the nation appeared to have no head to guide nor arm to defend it. Examples of strong monarchies surrounded them, and they wanted to have a centre of unity and a defender in the person of a king.

Samuel’s displeasure seems to have been mainly on the ground of the insult to himself in the proposal, and its bearing on the rule of Jehovah over the people does not seem to have occurred to him till it was pointed out by the divine voice. But, like a good and wise man, he took his perplexity and trouble to God; and there he got light. The divine judgment of the request cuts down to its hidden, and probably unconscious, motive, and shows Samuel that weariness of him was only its surface, while the true bottom of it was rejection of God. The parallel drawn with idolatry is very instructive. The two things were but diverse forms of the same sense-ridden disposition: the one being an inability to grasp the thought of the unseen God; the other, a precisely similar inability to keep on the high level of trust in an unseen defender, and obedience to an unseen monarch. They wished for a king ‘to go out before them’ and ‘fight their battles’ (v. 20). Had they forgotten Eben-ezer, and many another field, where they and their fathers had but to stand still and see the Lord fight for them?

The very same difficulty in living in quiet reliance on a power which is perceptible by no sense, besets us. We too are ever being tempted to prefer the solid security, as our foolish senses call it, of visible supports and delights, to the shadowy help of an unseen Arm. How many of us would feel safer with a good balance at our banker’s than with God’s promises! How many of us live as if we thought that men or women were better recipients of our love and of our trust than God! How few, even of professing Christians, really and habitually ‘walk by faith, not by sight’! Do we not see ourselves in the mirror of this story? If we do not, we should. Note that the elders had, apparently, no idea that they were rejecting God in wanting a king. Samuel says nothing of the sort to them, and they could scarcely have made the request so boldly and briefly if they had been conscious that it was upsetting the very basis of their national life. Men are slow to appreciate the full force of their craving for visible good. The petitioners could plead many strong reasons, and, no doubt, fancied themselves simply taking proper precautions for the future. A great deal of unavowed and unconscious unbelief wears the mask of wise foresight. We rather pride ourselves on our prudence, when we should be ashamed of our distrust.

Note, too, that we cannot combine reliance on the seen and the unseen. Life must be moulded by one or the other. The craving for a king was the rejection of Jehovah. We must elect by which we shall live, and from which we shall draw our supreme good.

The desire to be like their neighbours was another motive with the elders. It is hard to be singular, and to foster reliance on the invisible, when all around us are dazzling examples of the success attending the other course. One of the first lessons which we have to learn, and one of the last which we have to practise, is a wholesome disregard of other people’s ways. If we are to do anything worth doing, we must be content to be in a minority of one, if needful.

II. Note God’s concession of the foolish wish. The divine word to Samuel throws light on the nature of prophetic inspiration. He is bidden to ‘hearken to the people’s voice’—a procedure directly opposite to his own ideas. This is not a case of subsequent reflection modifying first impressions, but of an authoritative voice discerned by the hearer to be not his own, contradicting his own thoughts, and leaving no room for further consideration.

Further, the granting to Israel of the king whom they desired, is but one instance of the law which is exemplified in God’s dealing with nations and individuals, according to which He lets them have their own way, that they may ‘be filled with their own devices.’ Such experience is the best teacher, though her school fees are high. The surest way to disgust men with their own folly, is to let it work out its results,— just as boys in sweetmeat shops are allowed to eat as much as they like at first, and so get a distaste for the dainties. ‘Try it, then, and see how you like it,’ is not an unkind thing to say, and God often says it to us. When argument and appeals to duty and the like fail, there is nothing more to be done but to let us have our request, and find out the poison that lurked under the fair outside. The prodigal son gets his coveted portion, and is allowed to go into the far country, that he may prove how good and happy it is to starve among the swine, not because his father is angry with him, but because such experience is the only way to re-awaken his dormant love, and to make him long for the despised place in his father’s house. There are some fevers of the desires which must run their course before the patient can be well again. Let us keep a careful watch over ourselves, that we entertain no wishes but such as run parallel with God’s manifest will, lest He may have in His anger, which is still love, to give us our request, that we may find out our error by the bitter fruits of a granted desire.

III. Note the obstinacy that, with eyes open to the consequences, persists in its demands. Samuel is bidden to ‘show them the manner of the king that shall reign over them.’ He sketches, in sombre outline, the picture of an Eastern despot, the only kind of king which the world then knew. The darker features of these monarchies are not included. There is no harem, nor cruelty, nor monstrous vice, in the picture; but the diversion of labour to minister to royal pomp, the establishment of a standing army, the alienation of land to officials, heavy taxation and forced labour make up the items. To these is added (v. 18) that the royalty, now so eagerly desired, would sooner or later become a burden, and that then they or their sons would find it was easier to put on than to put off the yoke; for ‘the Lord will not hear you in that day,’ in reference, that is, to the removal of the king. They were exchanging an unseen King who gave all things for one who would take, and not give. A wise exchange! The consequences of our wishes are not always drawn out so clearly before us as in this instance; but we are not left in darkness as to the broad issues, and we all know enough to make our persistence in evil, after such warnings, the deepest mystery and most flagrant sin. The drunkard is not deterred by his knowledge that there is such a thing as delirium tremens; nor the thief, by the certainty that the officer’s hand will be laid on his shoulder one day or other; nor the young profligate, by the danger that his bones shall be ‘full of the sin of his youth’; nor are any of us kept from our sins, by the clear sight of their end. ‘I have loved strangers, and after them will I go,’ notwithstanding all knowledge of the fatal issue. Surely there is nothing sadder than that power of neglecting the most certain known result of our acts. Wilfully blind, and hurried on by lust, passion, or other impulse, like bulls which shut their eyes when they charge, we rush at our mark, and often dash ourselves to pieces on it. If a man saw the consequences of his sin at the moment of temptation, he would not do it; but this is the wonder, that he does not see them, though he knows them well enough, and that the knowledge has no power to restrain him.

IV. Note the divine purpose which uses man’s sin as its instrument in advancing its designs. God had promised Israel a king (Deut. xvii. 14, etc.), and the elders may have thought that they were only asking for what was in accordance with His plan. So they were; but their motive was wrong, and so their prayer, though for what God meant to give, was wrong. In this case, as always, God uses men’s sins as occasions for the furtherance of His own eternal purpose, as that profound saying has it, ‘Surely the wrath of man shall praise Thee.’ The kingly office was a step in advance, and gave occasion to the development of Messianic expectations of the true King of Israel and of men, which would have been impossible without it, In many ways it was for the good of the nation, and the holders of the office were ‘the Lord’s anointed.’ Modern criticism has found traces of two opposite views in this story, as compared with the passage in Deuteronomy above referred to; but surely it is a more sober, though less novel, view, to regard the whole incident as illustrating the two truths, that men may wish for right things in a wrong way, and that God uses sin as well as obedience as His instrument. No barriers can stop the march of His great purpose through the ages, any more than a bit of glass can stay a sunbeam. However the currents run and the storms howl, they carry the ship to the haven; for He holds the helm, and all winds help. The people rejected Him, and in seeking a king followed but their own earthly minds; but they prepared the way for David and David’s Son. Their children long after, moved by the same spirit, shouted, ‘We have no king but Caesar!’ but they prepared the throne for the true King, for whom they destined a Cross. Man’s greatest sin, the rejection of the visible King of the world, brought about the firm establishment of His dominion on earth and in heaven. The cross is the great instance of the same law as is embodied in this history,—the overruling providence which bends the antagonism of men into a tool for effecting the purpose of God.

Alas for those who only thus carry on God’s designs! They perish, and their work is none the less their sin, because God has used it. How much better to enter with a willing heart and a clear intelligence into sympathy with His designs, and, delighting to do His will, to share in the eternal duration of His triumphant purpose! ‘The world passeth away, and the fashion thereof: but he that doeth the will of God abideth for ever.’

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