We have had Israel in the loins of Abram thus individualized, so to speak; then growing into a family (Genesis), and from that into a populous nation (Exodus); then, redeemed by the blood of the Lamb, they worship before Jehovah (Leviticus), and tread the sands of the desert as strangers and pilgrims, journeying to the rest beyond (Numbers); they are carefully instructed too, in the conduct becoming such a people about to enter into the promised land (Deuteronomy); again, we see them as the Lord's host, fighting the battles of their God and King in Canaan (Joshua), followed by the "dark ages " of Israel's history (Judges); but mercy rejoices over judgment even during that same period (Ruth).
All this previous preparation and disciplinary process was most needful for Israel's establishment as a kingdom. The nation's rejection of Jehovah as their King evidenced a total want of confidence in God. Was not His presence in their midst a sufficient guarantee that their safety and blessing would be amply secured? Surely the glorious wonders of Jehovah's grace and power wrought for His people in Egypt, the wilderness, and Canaan, were magnificent pledges that their interests, in all time to come and in presence of all hostile powers, were in safe because Divine keeping! The demand of the people, therefore, "Make us a king to judge us like all the nations " (1 Sam. 8), was the distinct and positive rejection of Jehovah and His reign, and consequently a step of the gravest importance to them; but, on the other hand, God turned their sin into an occasion for bringing out His purposes in royalty to be accomplished in Christ—God's last resource in blessing for man, Israel, and creation. In David, ever regarded as the head and root of royalty in Israel, that purpose is first unfolded. The reign of Saul, which like the law came in by the way, only proved what the kingdom would become in man's hands. Saul's reign before David, Jehovah's anointed, was typical of the reign of the antichristian king in Palestine (Dan. 11:36) before the glorious reign of Jesus—David's Son and Lord. Thus the reign of Saul was no part of Jehovah's purpose, although an integral part of His plan.
In considering the history of the kingdom as developed in the six books of Samuel, Kings, and Chronicles, it will be well for the reader to carefully peruse this book, as it unfolds the successive and preparatory steps which led to it. In the first book of Samuel we have truly a humbling picture of that which constituted the true glory of Israel The priesthood, the original means of maintaining the people's relationship with Jehovah, completely breaks down in the person and family of Eli, the high priest (1 Sam. 3:11-14). How then could the people be brought nigh to God, when their representative was himself under the ban of the Divine displeasure? Sacrifice, the basis of approach to God, was "abhorred" by men, owing to the dreadful conduct of those who were set for the maintenance of the truth and testimony (1 Sam. 2:12-17); while the ark, the distinguishing center and glory of the whole Levitical system, was taken captive by the rejoicing Philistines (1 Sam. 4:12-18)—truly "the glory is departed from Israel". But all this only ripened the purpose of God, which was to establish His King on Zion, the source and means of all blessing to His creatures; and so the prophet Samuel is raised up the first of that long line of prophets (Acts 3:24) which closed with John the Baptist—a period of more than 1000 years. The circumstances attending the birth and entrance to the prophetic office of Samuel, with the connection between prophecy and priesthood, and the value attached to the Word of God, prayer, and praise, are subjects on which we might profitably linger, and which the reader would find to his everlasting profit to muse over in the Lord's presence. As the priest became the medium of intercourse between the people and God, so the prophet became the link between God and the people. The former represented the people before Jehovah, the latter represented God to the people. But, besides this, the prophet anointed and introduced the king; thus becoming the intermediate link between priesthood and kingly power. The subordination of the priest to the king is intimated in 1 Sam. 2:35, "and he shall walk before mine anointed forever." The prophet too failed; yea, it was the failure of Samuel in making his sons judges over Israel which immediately prepared the way for the introduction of kingly government. But first, man and the object of his choice (Saul meaning "demanded") must be fully exposed, and the lesson graven on the blessed pages of inspiration, if not on the heart of man, that the accomplishment of God's purposes can alone secure happiness. All blessing for Israel depended upon the faithfulness and piety of the reigning king. Individual piety ever shone through the darkest periods of Israel's history; but all governmental blessing for Immanuel's land and people was lodged in the then reigning monarch. The truth of this principle will be found abundantly verified in the history of the kingdoms of Judah and Israel. The reign of Jesus in the millennial age will be the bright and distinguished witness that, of all which have preceded Him, of every previous steward of the grace or goodness of God, He alone can maintain the glory of God in unsullied purity, and uphold the true blessing of man.
In this book then we have four great subjects:-First, the utter failure of the Levitical system in the family of Eli. Second, the designation of Samuel to the prophetic office, and his ministry chiefly in connection with Saul and David. Third, the immediate government of Jehovah rejected, and Saul, the people's choice, Israel's first king, who reigned forty years. Fourth, God's rejection of Saul, the people's man, and David, the man after God's own heart, anointed king, who is henceforth regarded as the head of royal power in Israel.
"The two books of Samuel constituted originally one work. The division was made by the Greek translators as a matter of convenience, so as to close the first book with the death of Saul, and begin the second with David's accession to the throne. This division was followed by the Vulgate, and was introduced by Daniel Bomberg into the printed Hebrew text. To the original whole work the name of Samuel was appropriately given; for he is not only the central personage in the history which it records to the establishment of the kingdom, but it was also through him, as the acknowledged prophet of the Theocracy, that both Saul and David were designated and anointed for the kingly office. The Greek Septuagint designates these books from their contents, First and Second of the Kingdoms, and First and Second of Kings."
The two books of Samuel, the two books of Kings, and the two books of Chronicles, originally constituted three books; as they are, however, they give the full history of monarchial government in Israel. We can see no difficulty whatever in accepting Jewish tradition which assigns the first twenty-four chapters of the book to the authorship of Samuel, and the remaining portion, with the second book, to the prophets Gad and Nathan. Assuming this to be correct, we have thereby an explanation of 1 Chron. 29:29.
The first book of Samuel covers a period of nearly 100 years—from the birth of Samuel to the death of Saul
GENERAL DIVISIONS.
1.-The complete break down of the Priesthood in the house of Eli. 1 Sam. 1.-4.
2.-God vindicating the authority and glory of His name (the Ark) amongst the heathen. 1 Sam. 5.-7:2.
3.-The government of Samuel and his sons, and the people's rejection of the Theocracy. 1 Sam. 7: 3-8.
4-The reign of Saul and his rejection by God. 1 Sam. 9.-15:
5.-David (type of Christ) anointed King; Saul, type of the willful king (Dan. 11:36); Jonathan pointing to the future Jewish remnant cleaving to Christ. 1 Sam. 16.-20.
6. -Saul's thorough rejection of and growing hatred to David. The Anointed King, and his strange eventful history before he ascended the throne, foreshadowing Christ, Israel's rejected Messiah. 1 Sam. 21.-31.