1 Samuel 10:17–27

God has dealt fully and faithfully with Saul in private and through the prophet. Now He shows the whole nation the man He has chosen for them. Samuel is again the honoured instrument here. He calls the people to meet the Lord, just as he had already, as far as possible, brought the future king face to face with Jehovah.

The people are to come together at Mizpah. There God had clearly shown His delivering hand in rescuing them from the Philistines. Its name, as we have seen, means "Watchtower." That name fits those who would read the past and the future rightly, and pay attention to the warnings God would give them.

There was an association connected with Mizpeh, for there they had turned to the Lord, and under Samuel had learned the blessing of trusting in God.

Samuel put the position very plainly before them. By their demand they had rejected Jehovah their God. He had brought them out from the land of Egypt, and He had saved them again and again out of all their troubles. So it was not merely the setting aside of their faithful adviser Samuel; it was the setting aside of their God. The rule of God was at an end until the coming in power of the Lord Jesus. Israel from now on was to be "like all other nations." But it is always sadly true that the people of God prefer to walk on lower ground than the ground God has marked out for them. Where are we in this respect?

At Mizpah Samuel sets before them their foolishness in rejecting the God of their salvation. But he goes on to the choice of a king, according to the command of God. God meets the wishes of the people. If the flesh could have glorified God, nothing was lacking to lead them to trust in Him. God adapts Himself to them in outward things.

The fair days of 1 Samuel 7 are already over. The people had been unfaithful once again, so they had spoiled their relationship with the Lord all over again. Sadly, rejecting God seems to weigh less on their conscience than the Philistines' yoke once did. Now their circumstances were happy and easy on the outside, but they had rejected God.

Here God puts the choice of Saul to another test. In every possible way He stops men's complaints. Someone might have said, "The people were not allowed to choose after all, and the matter was not fairly left to the Lord. Samuel and Saul arranged it all between them." Not so. The prophet arranged nothing. It was God, without doubt, who acted. But that does not in the least change this: He was simply meeting the wish of man.

The place of gathering is Mizpah, the "watchtower," where the people were to watch and hear what Jehovah will say. Here the opposite truth comes into view. Jehovah, in fact, was not speaking out His mind. He had done so, and they had paid no attention. Now, even while He pointed out Saul, it was as their choice rather than His.

Samuel can watch himself set aside, along with the truth he stood for, and take it with dignity, grace, and even cheerfulness, because it was the will of the Lord. Only the meek, dependent servant will understand the will of the Lord as new and different circumstances arise.

We next find Samuel calling all the people together to the Lord at Mizpeh (1 Sam. 10:17). That place held a memory for them, for there they had turned to the Lord, and under Samuel had learned the blessing of trusting in God (1 Sam. 7:5-6).

The fair days of 1 Samuel 7 are already over. The people had been unfaithful once again, and that spoiled their relationship with the Lord anew. In asking for a king they had rejected their God (v. 19). This seems to weigh less on their conscience than it did when they were under the Philistines' rule. On the surface their circumstances were now happy and easy, but they had rejected God.

Samuel reminds them that it was God who had brought them out of Egypt. God delivered them from that slavery, and from the later enemies who opposed them as they came into the land of Israel. He had done all this without the help of a king. So their demand for a king was as good as rejecting the God who had already saved them out of all their troubles and distresses.

"Who Himself saved you," he says. He is stressing that God alone, with no help from any human strength, had delivered them so far from the power of their enemies. Then he presses their sin home on their consciences: they were now refusing the rule of the mighty Jehovah. His power and wisdom had no limit, and His ear had always been open to their cry.

By their demand they had rejected Jehovah their God. So it was not just the setting aside of Samuel, who had faithfully warned them; it was the setting aside of their God. The rule of God was at an end until the Lord Jesus comes in power. Israel from now on was to be "like all other nations." Low ground indeed for the chosen people of Jehovah. But it is sadly always true that the people of God prefer to walk on lower ground than the ground God has marked out for them. Where do we stand in this?

Samuel was now in his true place as a servant. He lost sight of himself altogether, and thought about what the people's action meant for the Lord.

God again reminds them of His work for them as a nation, from the day He delivered them out of Egypt and from all the power of the enemy, right up to the present. He says again that in their desire for a king they, and not He, were the ones who rejected. He, blessed be His name, never turns from His people whom He has redeemed. That redemption is the measure of His love for them. Every future deliverance would simply repeat it, as their need required. But how quick His people are to forget the past, and to measure the present by their unbelief instead of by His power, shown for them again and again.

There he sets before them their foolishness in rejecting the God of their salvation. But he proceeds to the choice of a king, according to the command of God. God meets the wishes of the people. If human nature could have glorified God, nothing was lacking to lead them to trust Him. God fits Himself to them in outward things. And as we know, if the people had followed Jehovah, He would not have abandoned them (1 Sam. 12:20-25).

Samuel put the position very faithfully before them. By their demand they had rejected the LORD their God. He brought them out of the land of Egypt, and He kept on saving them out of all their troubles and distresses. So they were not only setting aside Samuel, their faithful adviser; they were setting aside their God. God's own rule over them was at an end until the Lord Jesus comes in power. Israel from now on was to be "like all other nations." Low ground indeed for the chosen people of the LORD.

"Who Himself saved you," he says. He stresses that it was God alone, with no human help at all, who had delivered them so far from the power of their enemies. Then he presses home on their consciences their sin in now refusing the rule of the mighty LORD. His power and wisdom had no limit, and His ear had always been open to their cry. He had never failed them. But they were set on the change, and God will let them have it just as they wished.

He had freed their hands from making the pots — from all slave labour. He had brought them into a pleasant land and satisfied their mouth with good things. He had saved them and ruled them. He had been their King Himself, among them by His Spirit in His prophets and priests. And now they had rejected Him their God, saying, "Set a king over us."

In asking for a king they had rejected their God (v. 19). Sadly, this seems to trouble their conscience less than the days when the Philistines held them down. On the surface their life was now happy and easy, but they had rejected God. The people had demanded a king. Far from blocking them, God helped them in every way to make the best choice possible on a human level. What would the result be?

Here God puts the choice of Saul to another test, cutting off every possible complaint. Someone might have said, "Ah! the people were not allowed to choose after all… It was all arranged between Samuel and Saul." Not so. The prophet arranged nothing. God is the One who acted. But that does not in the least change one thing: He was simply meeting the wish of man.

God pointed him out in the recognised way of finding out His will, that is, by lot. Yet he is exactly the king they have in mind, as even his height shows. He is not after God's heart, but after the people's heart. So He says: "I gave you a king in my anger, and I took him away in my wrath." (Hosea 13:11.) The lesson was not for that generation only. In all this testing of Israel, it is man as man who is put to the test, and the depths of his heart uncovered. As to the people, their choice here is really the same as the one they showed later, when they cried, "Not this man, but Barabbas!" "They have rejected Me," says the LORD.

He reminds them again that in their desire for a king they, and not He, have been the rejecters. He, blessed be His name, never turns from His people whom He has redeemed. That redemption is the measure of His love to them. Everything they would go through later would only repeat that same deliverance, whenever they needed it. But how quick His people are to forget the past! They measure the present by their unbelief instead of by His power shown for them again and again.

But matters must go forward now. So the people were to present themselves before Jehovah by their tribes and by their thousands, for the lot to be taken. This was necessary so that no questions could come up afterwards. It was true that Jehovah had looked out for them just such a man as they desired. It was also a fact that the prophet had already anointed him. But no public dealing took place until the gathering at Mizpah. The lot was the people's familiar appeal to God, settling all controversy.

Here God puts the choice of Saul to another test, in every possible way stopping men's complaints. For someone might have said, "Ah, the people were not allowed to choose after all, and the matter was not fairly left to the Lord. It was all arranged between Samuel and Saul." Not so. The prophet arranged nothing: it was God who undoubtedly acted. But this does not in the smallest degree change the truth that He was simply meeting the wish of man.

God still stoops to serve His people, and to interpret their own wretched minds for them. He gives expression to their desires far better than they could themselves. For this purpose He uses the lot. It leaves nothing to mere chance, or to the whim of any part of the people, still less to that modern fallacy, the will of the majority. "The lot is cast into the lap, but its every decision is from the Lord." God guided the choice in this way. Even so, we cannot for a moment think that He was pleased with it, or that the man selected in this way would represent His desires for the people.

The place of gathering was Mizpah, "the watchtower," and we have seen its meaning: the people watching for what Jehovah will say. But Jehovah was in fact not speaking out His mind. He had done so, and they had paid no attention. Now, even while He indicated Saul, it was as their choice rather than His. He is forced into silence, and to wait for the outcome of their self-will. So the lot has lost its true meaning. It is not properly Jehovah's choice, and little can be said about it.

The last mention of the lot in Scripture is the appointment of Matthias to fill Judas' place among the apostles. The Scriptures are now complete, and the Holy Spirit lives in the Church on earth, so the lot has ceased to have any place in the ways of God.

There is no account of Benjamin's repentance. So we may well suppose that the tribe was still marked by that spirit of rebellion which had caused such damage in the days of the judges. And yet they showed a toughness of spirit and a reckless courage at that time. One of the smallest tribes faced the entire nation and held its own in the fighting that followed. People no doubt retold that story and handed it down. It became a matter for boasting rather than for humbling and real self-loathing before God. So it will always be with the flesh. It will boast in what is its shame, and pride itself on a strength that must be broken to pieces before God can step in.

The one who rules others must rule himself first of all. And the one who claims obedience from a nation must above all be the obedient one. How perfectly our blessed Lord has shown His fitness to rule in this way! He gave up, as we might say, the place of authority, "taking the form of a servant," learning obedience through all His life of lowliness. Truly He has qualified Himself to be the true King of Israel as well as the Ruler and Lord of all His people.

Here God puts the choice of Saul to another test. In every possible way He stops men's complaints. Someone might have said, "Ah! the people were not allowed to choose after all; neither was the thing fairly left to the Lord. It was all arranged between Samuel and Saul." Not so. The prophet arranged nothing. God Himself acted. But that does not in the least change the fact that He was simply meeting man's wish.

The method Samuel used was evidently the same as seen in Joshua 7:16-18 in the exposing of Achan as the man whose sin had been a curse to Israel. We are not told exactly how this took place. It may have been by the casting of lots, for we are told in Proverbs 16:33, "The lot is cast into the lap, but its every decision is from the LORD."

Jehovah, in fact, was not speaking out His mind. He had done so, and they had given no heed. Now, even while He pointed out Saul, it was as their choice, not His. He is forced to silence, and must await the result of their self-will... So the lot has lost its true meaning. It is not really Jehovah's choice, and there is little to say about it.

Another name is mentioned here, the "family of Matri." It is said to mean "Jehovah is watching." That name ought at least to have reminded them that the holy eye of God had seen all their past, and knew their present well too. How the mention of this should have made both the people and Saul stop! God's holy eye was upon them. He had searched out their secret thoughts. He knew their motives, their state of soul, their self-confidence, their pride... Alas, while Jehovah's eye is open upon them, theirs is closed toward Him.

Flesh-like, he hides himself when he ought to be present, and pushes himself forward when he should be out of sight. Self-depreciation is a very different thing from true lowliness of spirit... Why, then, this feigned modesty, this shrinking from the gaze of his subjects? Does it not show a man who is not truly in the presence of God? For in His presence, a man is valued at his true worth. The fear of man shows the lack of the fear of God, and "brings a snare." In God's presence, the lowliest can face the mightiest without flinching.

Despite all this, when the moment came to present him to the people, he had "hidden himself among the baggage." To people this might look like modesty, a sense of unworthiness, and self-distrust — and therefore just what you would want in a man called all at once to the highest position. But however pleasing the appearance, was this faith in God's word? That word had been confirmed to him. Yet he hid among the baggage at the very time when he ought to have been present before the people. If self had been forgotten, if he had simply trusted God and obeyed His call, no one would have needed to drag him out of his hiding-place.

In truth he was a mere "vessel" among the dead, lifeless "vessels" (that is what the word means). He can use them, since He can make all things serve Him. But they have no life or spirit of service. However, when he is brought out, for muscle and sinew he is a man indeed, and towers over the heads of all the people... Just so far as Saul has risen above them they have shrunk. Their colossus is only a shadow over them.

They asked the Lord whether the man would yet come there, and the Lord answers, "He has hidden himself among the baggage." Are the people beginning to have some misgivings? Is it beginning to dawn on them that the change would not be for the better but for the worse? But it is too late. They made their choice deliberately, in the face of protest and warning from Samuel, and now they must live with the outcome.

It is the Lord Himself who must go further in this patient care for a wayward people. He must tell them what has become of their king. The baggage seems a strange place in which to look for royalty; not much dignity about that, and one can almost imagine how ridiculous the scene was. No wonder that carnal men ask, a little later on, How shall this man save us? He really was part of the baggage. The old Latin word for baggage means "an impediment" — no help, but a hindrance to the people he should lead to victory.

When Saul is announced, he is not to be found, until the Lord answers their inquiry by letting them know that he is hidden among the baggage. And in truth he was — a mere "vessel" among the dead, lifeless "vessels" (that is what the word means). God can use such vessels, for He can make all things serve Him. But they have no life or spirit of service.

Saul had commendable traits of character, as we see in his hiding "among the baggage" (if it was not a pretended humility).

This was hardly the dignity of a king, and it was not true modesty either. It was more like hypocrisy. The flesh is always insincere. It hides when it should step forward. It puts itself on show when it should be completely out of sight. We see this sadly pictured in two of the finest men in Bible history: Moses in the Old Testament and Peter in the New. Moses was quick enough when he killed the Egyptian and hid him in the sand. But he was slow and unwilling when God called him to stand before Pharaoh and demand the release of His people. Peter was bold enough in the garden, swinging his sword. But he was cowardice itself in front of the servant girls in the high priest's palace.

His hiding among the baggage was only the shrinking of an ordinary man from this sudden and unexpected rise to the throne. It is the index of his soul. He was completely in the dark about Israel's condition before God, except perhaps for how things looked on the outside. He knew nothing of God's mercy, and confidence in Him was foreign to his heart. With the timidity of nature, the anointed Saul shrinks from the place God called him to. The timidity of the flesh is not as offensive to us as its boldness, but both are mere nature, and opposed to God. Neither of these appeared when David was called.

How common it is to find people who have finished with boasting and thinking they are great, and are now taken up with their own littleness. But a little "I" is as great a hindrance as a great "I." It looks very humble to run yourself down and to keep in the background. Yet there is often a very subtle pride that wears this dress of humility. It is not self, good or bad, that should be before us. Weak "I" and strong "I" are both to be refused, so that God alone may have the glory.

"He has hidden himself among the baggage" was the undignified position of the man on whom the prophet had poured the anointing oil. It betrays the smallness of Saul's soul. The act looks more like mock humility, or childish play-acting, than real heartfelt lowliness before God.

Why did he hide? Some say it was humility and modesty. It was not that. It was fear of the responsibility he was about to take on. That showed a lack of confidence in God, though he had already seen clear evidence of His power. It all foreshadows the coming failure of the people's king.

The head of course speaks of intelligence, and the shoulders of strength to bear responsibility. Men count these human qualities, great intelligence and strength, as the essentials in their governments. But they largely overlook and forget the more important matter: faith in the living God and dependence on Him.

When we are introduced to the intended king, we hear nothing at all about any moral qualities he had... He is judged only after the flesh. He is looked at only in the outward man. So he suited man, who had wanted him, for "man looks on the outward appearance." So when the people saw his stature and nothing more, they cry, "Long live the king!" This was the king after their own heart. He was of the world, and the world loved its own.

When they bring him out, he is a real man for muscle and sinew, and he towers over the heads of all the people. Samuel points out how well he answers the ideal they are looking for. The people shout in answer, "Long live the king!" But it means as little as the king himself does. Just as far as Saul has risen above them, they have shrunk. Their colossus is only a shadow over them. Could he be anything else, when they had put him between their souls and God?

When Jesse's sons came in, Samuel was struck by the fine appearance of Eliab... But a man "taller than any of the people from his shoulders upward" was at that very moment on Israel's throne, and a deplorable failure. God's reply to the prophet's thought teaches us far more than that day's events. "Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart."

Here is another Saul, a king among men too; but how all this shrivels up under the eye of divine holiness and love. At the high noon of his fleshly greatness he sees One who had been crucified and is now glorified, and as he catches sight of that glorious Object on high, from the dust he can say for the rest of his life: "Whatever gain I had, I counted as loss for the sake of Christ."

They had in their minds a ruler like those of the nations. His first thought would be the good of the people and the defeat of their enemies. God's thought would be a man who first of all sought His glory, and was in subjection to Himself. We must remember that He is not choosing a king for Himself, but for the people. He does for them what they could never have done for themselves. So the result is exactly what they would have done if they had been able.

They compare their king with themselves. He is better than they are, head and shoulders above them. They shout aloud with delight: "Long live the king!" They have found their man.

When Jesse's sons came in, Samuel was struck by Eliab's fine appearance. He said, "Surely the LORD's anointed is before Him." But at that very moment a man "higher than any of the people from his shoulders upward" (1 Sam. 10:23) sat on Israel's throne, and he was a terrible failure. God's reply to the prophet's thought teaches us far beyond the events of that day. "Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart."

This was hardly the dignity of a king, and it was not true modesty either. It was hypocrisy instead. The flesh is always insincere. It hides when it should step forward. It puts itself on show when it should be completely out of sight... They found Saul at last. "When he stood among the people, he was higher than any of the people from his shoulders and upward." To the unspiritual minds of the people this was admirable. The earth rang with their shout, "Long live the king."

When Samuel introduced him with "Do you see him whom the LORD has chosen?" there was a wave of fleshly enthusiasm. And all the people shouted and said, Long live the king. (literally, Live the King!) Now they had a king like the other nations. He reflected their own carnal, unspiritual condition.

You might suppose this. On the people's side, choosing the king was a sin against God, so surely the godly owed him no loyalty. Not in the smallest degree! Worthless men may have been the first to join the rest in wanting a king. But once the king was chosen, anointed, and formally installed, it was those worthless men who refused to show him respect.

But faith can hear the wail inside this cheering. Faith hears a longing the people do not know they have, a longing for One who is truly the King. He is not to be compared with the sons of men, and He is certainly not just head and shoulders above them. He took His place as servant to the lowest, and He humbled Himself to death, the death of the cross. Now, in His exaltation, He is far above every ruler and authority and power and dominion, and above every name that is named.

Samuel settles the original contract between them, and leaves it on record. He had already told them the manner of the king, how he would abuse his power (1 Sam. 8:11); now he tells them the manner of the kingdom — or rather its law or constitution. It sets out what power the prince might claim, and the most property he might demand. Let them understand one another from the start. Let the agreement stand in black and white. That will help keep a good understanding between them from then on. The learned bishop Patrick thinks he now repeated and recorded what he had told them in chapter 8 about the unchecked power their kings would take. The record would then stand as a witness against them, showing that they had brought the trouble on themselves. Samuel had warned them what it would come to, and still they wanted a king.

Samuel then sets out the principles of the kingdom to the people. After that he writes them in a book. The government at its start was clearly not weighed down with rules, unlike almost every government today. Of course the laws of God had already been given to Israel in Scripture, and these remained in force just as before.

The scene, however, is not allowed to close with mere enthusiasm. The enthusiasm is not held back. But "the manner of the kingdom" is set out, and God's will is pressed on them, if only they will hear it, along with His warning, no doubt, which we have been considering. All of it is written in a book, to leave them without excuse. It is there for reference too, should repentance or faith ever turn to it. It proves God's faithful care, though His heart was grieved and wounded by the treatment He had received from those He had fed from His hand for so long. The book is laid up before the Lord. It is surely there still. He has not forgotten, and He never can forget. The time is coming when it will all be gone over with them, and they will admit, with shame, their own folly as well as His love and faithfulness.

The book became the standing record. It proved useful indeed when the people became unfaithful in their new position. In the same way God keeps His book today. It records everything about us all, and it will be opened to us, as it were, at the Judgement Seat of Christ.

We, too, have the book of the Lord in which His faithful testimony as to the unprofitableness of the flesh is fully recorded. This He never forgets.

The prophet Samuel also was a writer. He "told the people the manner of the kingdom, and wrote it in a book, and laid it up before Jehovah."

Samuel put the position very faithfully before them. By their demand they had rejected Jehovah their God. He had brought them out of the land of Egypt. He had saved them again and again out of all their troubles and distresses. So they were not only setting aside Samuel, their faithful guide; they were setting aside their God. God's own rule over them was at an end until the Lord Jesus comes in power. From now on Israel was to be "like all other nations" — low ground indeed for the chosen people of Jehovah. But it is always sadly true that God's people prefer to walk on lower ground than the ground He has marked out for them. Where are we in this respect?

Saul started well. He made no effort to assert himself. At that moment he wanted no pageantry, but went quietly home to his house and to his farm. A few men "whose hearts God had touched" went with him. Certain troublemakers spoke of him with contempt, "but he held his peace."

When the office of king is set up (vv. 20-27), Saul shows his humility and modesty (v. 23). He knows how to overlook an insult. These are lovely natural qualities, and we must acknowledge them. But they in no way qualify him to do the work of God.

A band of young men are touched by the hand of God and follow Saul. Many, however, are still sceptical and ask how such a man could save them out of the hand of their enemies.

The people went back to their homes, and Saul did the same. But a band of men went with him, "whose hearts God had touched." No doubt they were capable men. That was almost a necessity, if Saul was to have the support he needed in his new office.

In this chapter we find the people (1 Sam. 11:11-12) distinguished from the true believers whose hearts God had touched (1 Sam. 10:26) and the worthless men (1 Sam. 10:27). "The people" belong to neither the one nor the other. They disappear on the day when the heart is tested. But they speak up for Saul and against the worthless men (v. 12) when they find it to their advantage to side with the king.

Someone might suppose that the godly were now free from allegiance. After all, as far as the people were concerned, the choice of the king was a sin against God. Not in the smallest degree! Worthless men may have been the first to join the rest in wanting a king. But once the king was chosen, anointed and solemnly installed, it was those same worthless men who refused to show him respect.

The true believers stand with Samuel, and later with David. They know the mind of God. So they accept the authority of this man as coming from Him — even though he will show himself to be the most relentless enemy of the Lord's anointed. This is still our place in the world today. We recognise even the most ungodly authorities and obey them, because we accept the authority of God who has set them there. The one exception is where this would clash with the obedience we owe to God.

The Hebrew word means "worthless, lawless." It is not a proper name. It stands as a personification of evil, so we read of "son of Belial" and "daughter of Belial" (Deuteronomy 13:13; Judges 19:22; 1 Samuel 1:16; 1 Samuel 25:17, 25). The New Testament sets it in contrast to Christ, as if it meant Satan (2 Corinthians 6:15).

They probably knew Saul better than his more distant countrymen did. They had little confidence in his leadership, or in his ability to save them from their oppressors. There may have been a good number of them.

A present went from a lesser person to a greater one (2 Chronicles 9:24; 2 Chronicles 17:5, 11). It also took the form of tribute, an acknowledgement of submission (1 Samuel 10:27; 1 Kings 4:21). When Solomon reigned supreme, "all the earth" came to hear his wisdom and brought presents, as the queen of Sheba did (1 Kings 10:2, 24, 25). This is a picture of Christ's kingdom set up on earth. Then all nations will send presents to the Lord Jesus as willing tribute (Psalm 45:12; Psalm 72:10, 15; Isaiah 60:9).

It will be an excellent achievement on your part if you can suddenly become stone deaf on certain occasions. Saul deserves credit for this just after he was anointed king. The children of Belial despised him, and they underlined that settled opinion by sending him no presents. But we are told that Saul was as though he had been deaf (1 Samuel 10:27, margin). If the son of Kish had always acted this wisely, we would have had to read a very different history of him.

He was patient towards certain children of Belial in 1 Samuel 10:27. He showed mercy in 1 Samuel 11:13. He gave Jehovah the credit for the great deliverance the nation had experienced. Such was the fair start of the king of Israel's choice. But, alas, for flesh; who can trust it?

Someone might suppose that the godly were now released from allegiance. After all, the choice of the king was, as far as the people were concerned, a sin against God. Not in the smallest degree! Men of Belial may have been the first to join the rest in wanting a king. Yet once the king was chosen, anointed and installed, it was the men of Belial who refused to show him respect.

In this chapter we find the people set apart from the true believers whose hearts God had touched (1 Samuel 10:26) and from the children of Belial (1 Samuel 10:27). "The people" belong to neither group. They disappear on the day when the heart is tested. But they speak up for Saul and against the children of Belial (v. 12) when they find it useful to be linked with the king. The whole nation is never on the side of a despised Saul (1 Samuel 10:27), or of a rejected David, as we shall see later.

Saul held his peace when the children of Belial mocked him (1 Samuel 10:27). It seems he would wait until God should confirm him further in his position by some public act. And he does not have long to wait. God had already touched the hearts of a band of men who followed him to his home in Gibeah; and next gives him victory over Nahash the Ammonite.