Observe how He seeks to win Israel back. It is not by threatenings, but by reminders of His great benefits. He will not drive men back to His service, like a slave-driver with brandished whip, but He wishes to draw them back by 'the cords of love.' It is service from hearts melted by thankfulness, and therefore overflowing in joyful, willing obedience and grateful acts, that He desires. 'The mercies of God' should lead to men offering themselves as 'living sacrifices.'
The last appeal failed, and Samuel at once went on to give the people the desired bitter which they thought so sweet. Of course, it was by their representatives that the tribes presented themselves before God. The manner of making God's choice known is not told, and speculations as to it are idle. Probably a simple yes or no, as each tribe, family or individual was 'presented' was the mode, but how it was conveyed is quite unknown. That is a small matter; more important is it to note that Saul was chosen simply because he was the very type of the national ideal of a hero-king. Both here and in chapter ix. 2 his stature and bravery are the only qualities mentioned. What Israel wanted was a rough fighter, with physical strength, plenty of bone and muscle. About moral, intellectual or spiritual qualities they did not care, and they got the kind of king that they wanted,--the only kind that they could appreciate. The only way to teach them that one who was a head and shoulders taller than any of them was not thereby certified to be the ideal king, was to give them such a man, and let them see what good he would do them.
There is no surer index nor sharper test of national or individual character than the sort of 'heroes' they worship. _Vox populi_ has not been very much refined since Saul's day. Athletes and soldiers still captivate the crowd, and a mere prophet like Samuel has no chance beside the man of broad shoulders and well-developed biceps. And very often communities, especially democratic ones, get the 'king' they desire, the leader, statesman or the like, who comes near their ideal. The man whom they choose is the man whom, generally, they deserve. Israel had an excuse for its burst of ardour for a soldier, for it was in deadly danger from the Philistines. Is there as good an excuse for us in Britain, in our recent adoration of successful generals? Israel found out that its idol lacked higher gifts than thews and sinews, and experience taught them the falseness of their ideal.
Saul's hiding among the piles of miscellaneous baggage, which the multitude of representatives had brought with them, is usually set down to his credit, as indicating an engaging modesty; but there is another and more probable explanation of it, less creditable to him. Was it not rather occasioned by his shrinking from the heavy task that God was laying on him? He was not being summoned to a secure throne, but to 'go out before us, and fight our battles.' He might well shrink, but if he had been God-fearing and God-obeying and God-trusting, he would have cried, 'Here am I! send me,' instead of skulking among the stuff. There was another Saul, who could say, 'I was not disobedient unto the heavenly vision.' It had been better for the son of Kish if he had been like the young Pharisee from Tarsus. We too have divine calls in _our_ lives, and alas! we too not seldom hide ourselves among the stuff, and try to avoid taking up some heavy duty, by absorbing our minds in material good. Few things have greater power of obscuring 'the heavenly vision,' and of rendering us unwilling to obey it, than the clinging to the things of this world, which are in their place as the traveller's luggage needful on the road, but very much out of their place when they become a hiding-place for a man whom God is calling to service.