The Story of Patriarchs and Prophets
by Ellen G. White
Chapter 59: The First King of Israel
The government of Israel was administered in the name and
by the authority of God. The work of Moses, of the seventy
elders, of the rulers and judges, was simply to enforce the laws
that God had given; they had no authority to legislate for the
nation. This was, and continued to be, the condition of Israel's
existence as a nation. From age to age men inspired by God
were sent to instruct the people and to direct in the enforcement
of the laws.
The Lord foresaw that Israel would desire a king, but He did
not consent to a change in the principles upon which the state
was founded. The king was to be the vicegerent of the Most
High. God was to be recognized as the Head of the nation, and
His law was to be enforced as the supreme law of the land. [* See Appendix, Note 8.]
When the Israelites first settled in Canaan they acknowledged
the principles of the theocracy, and the nation prospered under
the rule of Joshua. But increase of population and intercourse
with other nations brought a change. The people adopted many
of the customs of their heathen neighbors and thus sacrificed
to a great degree their own peculiar, holy character. Gradually
they lost their reverence for God and ceased to prize the honor
of being His chosen people. Attracted by the pomp and display
of heathen monarchs, they tired of their own simplicity. Jealousy
and envy sprang up between the tribes. Internal dissensions
made them weak; they were continually exposed to the invasion
of their heathen foes, and the people were coming to believe
that in order to maintain their standing among the nations,
the tribes must be united under a strong central government.
As they departed from obedience to God's law, they desired to
be freed from the rule of their divine Sovereign; and thus the
demand for a monarchy became widespread throughout Israel.
Since the days of Joshua the government had never been
conducted with so great wisdom and success as under Samuel's [p. 604] administration. Divinely invested with the threefold office of
judge, prophet, and priest, he had labored with untiring and
disinterested zeal for the welfare of his people, and the nation had
prospered under his wise control. Order had been restored, and
godliness promoted, and the spirit of discontent was checked
for the time. But with advancing years the prophet was forced
to share with others the cares of government, and he appointed
his two sons to act as his assistants. While Samuel continued the
duties of his office at Ramah, the young men were stationed
at Beersheba, to administer justice among the people near the
southern border of the land.
It was with the full assent of the nation that Samuel had
appointed his sons to office, but they did not prove themselves
worthy of their father's choice. The Lord had, through Moses,
given special directions to His people that the rulers of Israel
should judge righteously, deal justly with the widow and the
fatherless, and receive no bribes. But the sons of Samuel "turned
aside after lucre, and took bribes, and perverted judgment."
The sons of the prophet had not heeded the precepts which
he had sought to impress upon their minds. They had not copied
the pure, unselfish life of their father. The warning given to
Eli had not exerted the influence upon the mind of Samuel that
it should have done. He had been to some extent too indulgent
with his sons, and the result was apparent in their character and
life.
The injustice of these judges caused much dissatisfaction, and
a pretext was thus furnished for urging the change that had
long been secretly desired. "All the elders of Israel gathered
themselves together, and came to Samuel unto Ramah, 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."
The cases of abuse among the people had not been referred to
Samuel. Had the evil course of his sons been known to him,
he would have removed them without delay; but this was not
what the petitioners desired. Samuel saw that their real motive
was discontent and pride, and that their demand was the result
of a deliberate and determined purpose. No complaint had been
made against Samuel. All acknowledged the integrity and wisdom
of his administration; but the aged prophet looked upon [p. 605] the request as a censure upon himself, and a direct effort to
set him aside. He did not, however, reveal his feelings; he uttered
no reproach, but carried the matter to the Lord in prayer
and sought counsel from Him alone.
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. 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." The prophet was reproved for
grieving at the conduct of the people toward himself as an
individual. They had not manifested disrespect for him, but for
the authority of God, who had appointed the rulers of His people.
Those who despise and reject the faithful servant of God show
contempt, not merely for the man, but for the Master who sent
him. It is God's words, His reproofs and counsel, that are set at
nought; it is His authority that is rejected.
The days of Israel's greatest prosperity had been those in
which they acknowledged Jehovah as their King—when the laws
and the government which He had established were regarded
as superior to those of all other nations. Moses had declared to
Israel concerning the commandments of the Lord: "This is your
wisdom and your understanding in the sight of the nations,
which shall hear all these statutes, and say, Surely this great
nation is a wise and understanding people." Deuteronomy 4:6. But
by departing from God's law the Hebrews had failed to become
the people that God desired to make them, and then all the evils
which were the result of their own sin and folly they charged
upon the government of God. So completely had they become
blinded by sin.
The Lord had, through His prophets, foretold that Israel
would be governed by a king; but it does not follow that this
form of government was best for them or according to His
will. He permitted the people to follow their own choice, because
they refused to be guided by His counsel. Hosea declares
that God gave them a king in His anger. Hosea 13:11. When
men choose to have their own way, without seeking counsel
from God, or in opposition to His revealed will, He often
grants their desires, in order that, through the bitter experience [p. 606] that follows, they may be led to realize their folly and to repent
of their sin. Human pride and wisdom will prove a dangerous
guide. That which the heart desires contrary to the
will of God will in the end be found a curse rather than a
blessing.
God desired His people to look to Him alone as their Law-giver
and their Source of strength. Feeling their dependence
upon God, they would be constantly drawn nearer to Him. They
would become elevated and ennobled, fitted for the high destiny
to which He had called them as His chosen people. But when
a man was placed upon the throne, it would tend to turn the
minds of the people from God. They would trust more to human
strength, and less to divine power, and the errors of their king
would lead them into sin and separate the nation from God.
Samuel was instructed to grant the request of the people, but
to warn them of the Lord's disapproval, and also make known
what would be the result of their course. "And Samuel told all
the words of the Lord unto the people that asked of him a king."
He faithfully set before them the burdens that would be laid
upon them, and showed the contrast between such a state of
oppression and their present comparatively free and prosperous
condition. Their king would imitate the pomp and luxury of
other monarchs, to support which, grievous exactions upon their
persons and property would be necessary. The goodliest of their
young men he would require for his service. They would be
made charioteers and horsemen and runners before him. They
must fill the ranks of his army, and they would be required to
till his fields, to reap his harvests, and to manufacture
implements of war for his service. The daughters of Israel would be
for confectioners and bakers for the royal household. To support
his kingly state he would seize upon the best of their lands,
bestowed upon the people by Jehovah Himself. The most valuable
of their servants also, and of their cattle, he would take, and
"put them to his work." Besides all this, the king would require
a tenth of all their income, the profits of their labor, or the
products of the soil. "Ye shall be his servants," concluded the
prophet. "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." However burdensome its exactions should be found,
when once a monarchy was established, they could not set it
aside at pleasure. [p. 607]
But the people returned the answer, "Nay; but we will have
a king over us; 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."
"Like all the nations." The Israelites did not realize that
to be in this respect unlike other nations was a special privilege
and blessing. God had separated the Israelites from every other
people, to make them His own peculiar treasure. But they, disregarding
this high honor, eagerly desired to imitate the example
of the heathen! And still the longing to conform to
worldly practices and customs exists among the professed people
of God. As they depart from the Lord they become ambitious
for the gains and honors of the world. Christians are constantly
seeking to imitate the practices of those who worship the god
of this world. Many urge that by uniting with worldlings and
conforming to their customs they might exert a stronger
influence over the ungodly. But all who pursue this course thereby
separate from the Source of their strength. Becoming the friends
of the world, they are the enemies of God. For the sake of
earthly distinction they sacrifice the unspeakable honor to which
God has called them, of showing forth the praises of Him
who hath called us out of darkness into His marvelous light.
1 Peter 2:9.
With deep sadness Samuel listened to the words of the people;
but the Lord said unto him, "Hearken unto their voice,
and make them a king." The prophet had done his duty. He
had faithfully presented the warning, and it had been rejected.
With a heavy heart he dismissed the people, and himself departed
to prepare for the great change in the government.
Samuel's life of purity and unselfish devotion was a perpetual
rebuke both to self-serving priests and elders and to the
proud, sensual congregation of Israel. Although he assumed no
pomp and made no display, his labors bore the signet of Heaven.
He was honored by the world's Redeemer, under whose guidance
he ruled the Hebrew nation. But the people had become
weary of his piety and devotion; they despised his humble
authority and rejected him for a man who should rule them
as a king.
In the character of Samuel we see reflected the likeness of
Christ. It was the purity of our Saviour's life that provoked
the wrath of Satan. That life was the light of the world, and [p. 608] revealed the hidden depravity in the hearts of men. It was the
holiness of Christ that stirred up against Him the fiercest passions
of falsehearted professors of godliness. Christ came not
with the wealth and honors of earth, yet the works which He
wrought showed Him to possess power greater than that of any
human prince. The Jews looked for the Messiah to break the
oppressor's yoke, yet they cherished the sins that had bound it
upon their necks. Had Christ cloaked their sins and applauded
their piety, they would have accepted Him as their king; but
they would not bear His fearless rebuke of their vices. The
loveliness of a character in which benevolence, purity, and holiness
reigned supreme, which entertained no hatred except for
sin, they despised. Thus it has been in every age of the world.
The light from heaven brings condemnation on all who refuse
to walk in it. When rebuked by the example of those who hate
sin, hypocrites will become agents of Satan to harass and persecute
the faithful. "All that will live godly in Christ Jesus shall
suffer persecution." 2 Timothy 3:12.
Though a monarchical form of government for Israel had
been foretold in prophecy, God had reserved to Himself the
right to choose their king. The Hebrews so far respected the
authority of God as to leave the selection entirely to Him. The
choice fell upon Saul, a son of Kish, of the tribe of Benjamin.
The personal qualities of the future monarch were such as
to gratify that pride of heart which prompted the desire for a
king. "There was not among the children of Israel a goodlier
person than he." 1 Samuel 9:2. Of noble and dignified bearing,
in the prime of life, comely and tall, he appeared like one born
to command. Yet with these external attractions, Saul was destitute
of those higher qualities that constitute true wisdom. He
had not in youth learned to control his rash, impetuous passions;
he had never felt the renewing power of divine grace.
Saul was the son of a powerful and wealthy chief, yet in
accordance with the simplicity of the times he was engaged with
his father in the humble duties of a husbandman. Some of his
father's animals having strayed upon the mountains, Saul went
with a servant to seek for them. For three days they searched in
vain, when, as they were not far from Ramah, [* See Appendix, Note 9.]
the home of Samuel, the servant proposed that they should inquire of the
prophet concerning the missing property. "I have here at hand [p. 609] the fourth part of a shekel of silver," he said: "that will I give
to the man of God, to tell us our way." This was in accordance
with the custom of the times. A person approaching a superior
in rank or office made him a small present, as an expression of
respect.
As they drew near to the city they met some young maidens
who had come out to draw water, and inquired of them for
the seer. In reply they were told that a religious service was
about to take place, that the prophet had already arrived, there
was to be an offering upon "the high place," and after that a
sacrificial feast. A great change had taken place under Samuel's
administration. When the call of God first came to him the
services of the sanctuary were held in contempt. "Men abhorred
the offering of the Lord." 1 Samuel 2:17. But the worship of
God was now maintained throughout the land, and the people
manifested an interest in religious services. There being no
ministration in the tabernacle, sacrifices were for the time offered
elsewhere; and the cities of the priests and Levites, where the
people resorted for instruction, were chosen for this purpose.
The highest points in these cities were usually selected as the
place of sacrifice, and hence were called "the high places."
At the gate of the city Saul was met by the prophet himself.
God had revealed to Samuel that at that time the chosen king
of Israel would present himself before him. As they now stood
face to face, the Lord said to Samuel, "Behold the man whom
I spake to thee of! this same shall reign over My people."
To the request of Saul, "Tell me, I pray thee, where the
seer's house is," Samuel replied, "I am the seer." Assuring him
also that the lost animals had been found, he urged him to tarry
and attend the feast, at the same time giving some intimation
of the great destiny before him: "On whom is all the desire
of Israel? Is it not on thee, and on all thy father's house?" The
listener's heart thrilled at the prophet's words. He could not
but perceive something of their significance, for the demand for
a king had become a matter of absorbing interest to the whole
nation. Yet with modest self-depreciation Saul replied, "Am not
I a Benjamite, of the smallest of the tribes of Israel? and my
family the least of all the families of the tribe of Benjamin?
wherefore then speakest thou so to me?"
Samuel conducted the stranger to the place of assembly, where
the principal men of the town were gathered. Among them, at [p. 610] the prophet's direction, the place of honor was given to Saul,
and at the feast the choicest portion was set before him. The
services over, Samuel took his guest to his own home, and there
upon the housetop he communed with him, setting forth the
great principles on which the government of Israel had been
established, and thus seeking to prepare him, in some measure,
for his high station.
When Saul departed, early next morning, the prophet went
forth with him. Having passed through the town, he directed
the servant to go forward. Then he bade Saul stand still to
receive a message sent him from God. "Then Samuel took a
vial of oil, and poured it upon his head, and kissed him, and
said, Is it not because Jehovah hath anointed thee to be captain
over His inheritance?" As evidence that this was done by divine
authority, he foretold the incidents that would occur on the
homeward journey and assured Saul that he would be qualified
by the Spirit of God for the station awaiting him. "The Spirit
of Jehovah will come upon thee," said the prophet, and thou
"shalt be turned into another man. And let it be, when these
signs are come unto thee, that thou do as occasion serve thee;
for God is with thee."
As Saul went on his way, all came to pass as the prophet
had said. Near the border of Benjamin he was informed that
the lost animals had been found. In the plain of Tabor he met
three men who were going to worship God at Bethel. One of
them carried three kids for sacrifice, another three loaves of bread,
and the third a bottle of wine, for the sacrificial feast. They
gave Saul the usual salutation and also presented him with two
of the three loaves of bread. At Gibeah, his own city, a band of
prophets returning from "the high place" were singing the
praise of God to the music of the pipe and the harp, the
psaltery and the tabret. As Saul approached them the Spirit of
the Lord came upon him also, and he joined in their song of
praise, and prophesied with them. He spoke with so great
fluency and wisdom, and joined so earnestly in the service, that
those who had known him exclaimed in astonishment, "What
is this that is come unto the son of Kish? Is Saul also among
the prophets?"
As Saul united with the prophets in their worship, a great
change was wrought in him by the Holy Spirit. The light of
divine purity and holiness shone in upon the darkness of the
natural heart. He saw himself as he was before God. He saw [p. 611] the beauty of holiness. He was now called to begin the warfare
against sin and Satan, and he was made to feel that in this
conflict his strength must come wholly from God. The plan of
salvation, which had before seemed dim and uncertain, was
opened to his understanding. The Lord endowed him with
courage and wisdom for his high station. He revealed to him
the Source of strength and grace, and enlightened his
understanding as to the divine claims and his own duty.
The anointing of Saul as king had not been made known
to the nation. The choice of God was to be publicly manifested
by lot. For this purpose Samuel convoked the people at Mizpeh.
Prayer was offered for divine guidance; then followed the solemn
ceremony of casting the lot. In silence the assembled multitude
awaited the issue. The tribe, the family, and the household
were successively designated, and then Saul, the son of Kish,
was pointed out as the individual chosen. But Saul was not in
the assembly. Burdened with a sense of the great responsibility
about to fall upon him, he had secretly withdrawn. He was
brought back to the congregation, who observed with pride and
satisfaction that he was of kingly bearing and noble form,
being "higher than any of the people from his shoulders and
upward." Even Samuel, when presenting him to the assembly,
exclaimed, "See ye him whom the Lord hath chosen, that there
is none like him among all the people?" And in response arose
from the vast throng one long, loud shout of joy, "God save
the king!"
Samuel then set before the people "the manner of the
kingdom," stating the principles upon which the monarchial
government was based, and by which it should be controlled. The king
was not to be an absolute monarch, but was to hold his power
in subjection to the will of the Most High. This address was
recorded in a book, wherein were set forth the prerogatives of
the prince and the rights and privileges of the people. Though
the nation had despised Samuel's warning, the faithful prophet,
while forced to yield to their desires, still endeavored, as far as
possible, to guard their liberties.
While the people in general were ready to acknowledge Saul
as their king, there was a large party in opposition. For a
monarch to be chosen from Benjamin, the smallest of the tribes of
Israel—and that to the neglect of both Judah and Ephraim, the
largest and most powerful—was a slight which they could not
brook. They refused to profess allegiance to Saul or to bring [p. 612] him the customary presents. Those who had been most urgent
in their demand for a king were the very ones that refused to
accept with gratitude the man of God's appointment. The
members of each faction had their favorite, whom they wished to see
placed on the throne, and several among the leaders had desired
the honor for themselves. Envy and jealousy burned in the hearts
of many. The efforts of pride and ambition had resulted in
disappointment and discontent.
In this condition of affairs Saul did not see fit to assume the
royal dignity. Leaving Samuel to administer the government as
formerly, he returned to Gibeah. He was honorably escorted
thither by a company, who, seeing the divine choice in his
selection, were determined to sustain him. But he made no attempt
to maintain by force his right to the throne. In his home among
the uplands of Benjamin he quietly occupied himself in the duties
of a husbandman, leaving the establishment of his authority
entirely to God.
Soon after Saul's appointment the Ammonites, under their
king, Nahash, invaded the territory of the tribes east of Jordan
and threatened the city of Jabesh-gilead. The inhabitants tried
to secure terms of peace by offering to become tributary to the
Ammonites. To this the cruel king would not consent but on
condition that he might put out the right eye of every one of
them, thus making them abiding witnesses to his power.
The people of the besieged city begged a respite of seven days.
To this the Ammonites consented, thinking thus to heighten
the honor of their expected triumph. Messengers were at once
dispatched from Jabesh, to seek help from the tribes west of
Jordan. They carried the tidings to Gibeah, creating widespread
terror. Saul, returning at night from following the oxen in the
field, heard the loud wail that told of some great calamity. He
said, "What aileth the people that they weep?" When the
shameful story was repeated, all his dormant powers were roused.
"The Spirit of God came upon Saul. . . . And he took a yoke of
oxen, and hewed them in pieces, and sent them throughout all
the coasts of Israel by the hands of messengers, saying, Whosoever
cometh nor forth after Saul and after Samuel, so shall it be done
unto his oxen."
Three hundred and thirty thousand men gathered on the
plain of Bezek, under the command of Saul. Messengers were [p. 613] immediately sent to the besieged city with the assurance that
they might expect help on the morrow, the very day on which
they were to submit to the Ammonites. By a rapid night march
Saul and his army crossed the Jordan and arrived before Jabesh
in "the morning watch." Like Gideon, dividing his force into
three companies, he fell upon the Ammonite camp at that early
hour, when, not suspecting danger, they were least secure. In
the panic that followed they were routed with great slaughter.
And "they which remained were scattered, so that two of them
were not left together."
The promptness and bravery of Saul, as well as the generalship
shown in the successful conduct of so large a force, were
qualities which the people of Israel had desired in a monarch,
that they might be able to cope with other nations. They now
greeted him as their king, attributing the honor of the victory
to human agencies and forgetting that without God's special
blessing all their efforts would have been in vain. In their
enthusiasm some proposed to put to death those who had at first
refused to acknowledge the authority of Saul. But the king
interfered, saying, "There shall not a man be put to death this day:
for today the Lord hath wrought salvation in Israel." Here Saul
gave evidence of the change that had taken place in his character.
Instead of taking honor to himself, he gave the glory to God.
Instead of showing a desire for revenge, he manifested a spirit
of compassion and forgiveness. This is unmistakable evidence
that the grace of God dwells in the heart.
Samuel now proposed that a national assembly should be
convoked at Gilgal, that the kingdom might there be publicly
confirmed to Saul. It was done; "and there they sacrificed
sacrifices of peace offerings before the Lord; and there Saul and all
the men of Israel rejoiced greatly."
Gilgal had been the place of Israel's first encampment in the
Promised Land. It was here that Joshua, by divine direction, set
up the pillar of twelve stones to commemorate the miraculous
passage of the Jordan. Here circumcision had been renewed.
Here they had kept the first Passover after the sin at Kadesh and
the desert sojourn. Here the manna ceased. Here the Captain of
the Lord's host had revealed Himself as chief in command of the
armies of Israel. From this place they marched to the overthrow
of Jericho and the conquest of Ai. Here Achan met the penalty [p. 614] of his sin, and here was made that treaty with the Gibeonites
which punished Israel's neglect to ask counsel of God. Upon
this plain, linked with so many thrilling associations, stood
Samuel and Saul; and when the shouts of welcome to the king
had died away, the aged prophet gave his parting words as ruler
of the nation.
"Behold," he said, "I have hearkened unto your voice in all
that ye said unto me, and have made a king over you. And now,
behold, the king walketh before you: and I am old and gray-
headed; . . . and I have walked before you from my childhood
unto this day. Behold, here I am: witness against me before the
Lord, and before His anointed: whose ox have I taken? or whose
ass have I taken? or whom have I defrauded? whom have I
oppressed? or of whose hand have I received any bribe to blind
mine eyes therewith? and I will restore it you."
With one voice the people answered, "Thou hast not
defrauded us, nor oppressed us, neither hast thou taken ought of
any man's hand."
Samuel was not seeking merely to justify his own course. He
had previously set forth the principles that should govern both
the king and the people, and he desired to add to his words the
weight of his own example. From childhood he had been connected
with the work of God, and during his long life one object
had been ever before him—the glory of God and the highest
good of Israel.
Before there could be any hope of prosperity for Israel they
must be led to repentance before God. In consequence of sin
they had lost their faith in God and their discernment of His
power and wisdom to rule the nation—lost their confidence in
His ability to vindicate His cause. Before they could find true
peace they must be led to see and confess the very sin of which
they had been guilty. They had declared the object of the demand
for a king to be, "That our king may judge us, and go out
before us, and fight our battles." Samuel recounted the history
of Israel, from the day when God brought them from Egypt.
Jehovah, the King of kings, had gone out before them and had
fought their battles. Often their sins had sold them into the
power of their enemies, but no sooner did they turn from their
evil ways than God's mercy raised up a deliverer. The Lord sent
Gideon and Barak, and "Jephthah, and Samuel, and delivered [p. 615] you out of the hand of your enemies on every side, and ye dwelt
safe." Yet when threatened with danger they had declared, "A
king shall reign over us," when, said the prophet, "Jehovah your
God was your King."
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"Now therefore," continued Samuel, "stand and see this great
thing, which the Lord will do before your eyes. Is it not wheat
harvest today? I will call unto the Lord, and He shall send
thunder and rain; that ye may perceive and see that your wickedness
is great, which ye have done in the sight of the Lord, in
asking you a king. So Samuel called unto the Lord; and the
Lord sent thunder and rain that day." At the time of wheat
harvest, in May and June, no rain fell in the East. The sky was
cloudless, and the air serene and mild. So violent a storm at this
season filled all hearts with fear. In humiliation the people now
confessed their sin—the very sin of which they had been guilty:
"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."
Samuel did not leave the people in a state of discouragement,
for this would have prevented all effort for a better life. Satan
would lead them to look upon God as severe and unforgiving,
and they would thus be exposed to manifold temptations. God
is merciful and forgiving, ever desiring to show favor to His
people when they will obey His voice. "Fear not," was the
message of God by His servant: "ye have done all this wickedness:
yet turn not aside from following the Lord, but serve the Lord
with all your heart; and turn ye not aside: for then should ye go
after vain things, which cannot profit nor deliver; for they are
vain. For the Lord will not forsake His people."
Samuel said nothing of the slight which had been put upon
himself; he uttered no reproach for the ingratitude with which
Israel had repaid his lifelong devotion; but he assured them of
his unceasing interest for them: "God forbid that I should sin
against the Lord in ceasing to pray for you: but I will teach you
the good and the right way: only fear the Lord, and serve Him
in truth with all your heart: for consider how great things He
hath done for you. But if ye shall still do wickedly, ye shall be
consumed, both ye and your king."
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