of God, I Sam. 1:28, has a peculiar charm for young and old. It gives a picture of personal piety in a rude age, and thus serves to correct our idea of the times. Beginning at a very early age, I Sam. 3:1 to 4:1, Samuel became the chosen and recognized mouthpiece of Israel's God.

That is the essential meaning of a prophet—one who speaks for God. Exodus 4:16 is instructive, for it shows that as Aaron was to be "a mouth" to Moses, while Moses was "as God" to Aaron, so the prophet was God's mouthpiece or spokesman. Of course a prophet was often a person who also spoke before—one, that is, who predicted what should come to pass. And the fact that his words were actually fulfilled became a proof of his divine commission, both in theory, Deut. 18:22, and in practice, Isa. 44:26. But the bulk of the prophets' messages were, like those of Samuel, addressed to their own time. They were preachers of righteousness, warners against sin, the nation's conscience, and the Lord's remembrancers.

It is the chief glory of Samuel that he was not only first in the long fine of the Hebrew prophets—the most remarkable succession of men the world has ever seen—but also the founder of the prophetic order. By the prophetic order we mean the prophets as a group conscious of their solidarity, the identity of their principles and aim. Samuel gathered about his dominating personality those persons who were sympathetic with him in spirit, and who shared with him some of that power of testimony which "the word of Jehovah" conferred. They seem to have lived together, I Sam. 19:20, in communities similar to those two centuries later under Elijah and Elisha. They used musical instruments in their devotions, which were public as well as private. Ch. 10:5. They were the center of patriotic zeal as well as of religious effort. In fact, the belief in Israel's God was so evidently the bond that bound Israel together, that for the common man patriotism and religion were in danger of being regarded as one and the same thing.

It is not surprising, therefore, that out of Samuel's time and from the forces which Samuel set in motion, there came two movements which changed the course of the nation's history: an outward movement for independence, and an inward movement for monarchy. A revival of religion could not fail to rouse the subjected Hebrews against their oppressors, the Philistines. The reverses they suffered in battle against their better armed and better led enemies put it into their minds to set up a king, "like all the nations."

Samuel, as the national leader, was God's agent in selecting, consecrating, and establishing the first king. He chose Saul, of the tribe of Benjamin, a man of heroic proportions though of modest demeanor. Ch. 9:2, 21. His choice met the popular approval, at first with general and outward acquiescence, though with much inward reserve and individual revolt; but after his first successful campaign with universal loyalty. Ch. 10:27; 11:12-15.

That first military effort of the new monarch was against the Ammonites. But a greater test remained in the menace of the Philistines, whose garrisons at strategic points in the mountains of Israel served to keep the tribes in check. Under those circumstances Saul was cautious, for he had but a small force, inadequately armed, at his disposal. But the initiative, for which all Israel waited, was taken by Saul's son, Jonathan. Unknown to his father, Jonathan, accompanied only by his armor-bearer, but encouraged by an indication of God's will and by the enemy's slackness, ch. 14:12, attacked boldly a Philistine garrison that relied too much on the natural strength of its position. He began in this way a panic in the enemy's ranks, and soon drew after him in pursuit of them not only Saul's small army but multitudes of Hebrews who in their hiding places only waited such a signal to fall upon the hated oppressor. The victory of Michmash was overwhelming, the mountain country was cleared of the Philistines, and an independent people began to enjoy the reign of their first king.

Unhappily Saul did not prove himself so well equipped for the kingship in character and disposition as in personal prowess. Jealousy, natural in a king whose claim to authority was so new and weak, was heightened in Saul by a malady that induced fits of sullenness and rage. His humility and modesty of other days gave place to envy, vanity, and cruelty. Even God's express commands through the same prophet on whose divine commission Saul's claim to the throne rested were not heeded, for Samuel had to rebuke him for disobedience and only refrained from publicly rejecting him at Saul's abject entreaty. Ch. 15:30.

Room was found in Saul's heart for jealousy of the popularity and success of David, ch. 18:8, the young man of Bethlehem in Judah whom at first he had loved and attached to his person, ch. 16:21. Jonathan, though heir to his father's throne and aware that David had been designated as Jehovah's choice for king, ch. 20:15, 31, had nothing but affection for David his friend. But Saul pursued David openly, after failing in repeated secret attempts to make away with him. And the close of Saul's life is marred by his vindictive pursuit of his rival, till death in battle with the Philistines at Mount Gilboa brought the first king of Israel to a miserable end and left the way open for David to become his successor.

QUESTIONS ON LESSON VII

1. Who shares with Samuel the leadership of Israel in the time of transition from the judges to the kings, and what relation did he bear to Samuel?

2. What was a prophet, what is meant by the prophetic order, and what is Samuel's particular service and distinction among the prophets?

3. What motive led to the popular demand for a king, and how did Samuel as God's representative regard this demand?

4. Sketch the character of Saul. What was his achievement for Israel? Wherein did he fail?

5. Compare Saul and Jonathan in ability and character.

LESSON VIII

David and Solomon: Psalms and Wisdom

The Second Book of Samuel; I Kings, Chapters 1 to 11; I Chronicles, Chapter 10 to II Chronicles, Chapter 9

One of Saul's sons, Ish-bosheth, for a short time after the death of his father and brothers in battle, attempted to maintain his right to succeed Saul on the throne. But when Abner, his kinsman and the head of the army, turned to David, son of Jesse, who was already reigning at Hebron as king over Judah, all the tribes followed him. Both Ish-bosheth and Abner soon perished.

With his new dignity David promptly acquired a new capital, better suited than Hebron in location and strength to be the nation's center. He captured the fortress of Jebus, five miles north of Bethlehem, his old home, from its Canaanitish defenders, and enlarged, strengthened, and beautified it. Under its ancient name of Jerusalem he made it both the political and the religious capital of Israel.

The Ark of the Covenant, which in Eli's time had been captured by the Philistines, had been returned by them, and for many years had rested in a private house, was regarded as the very heart and symbol of the national religion. David therefore brought it first to Jerusalem, and instead of uniting with it its former housing, the old Mosaic tabernacle, he gave it a temporary home in a tent, intending to build a splendid temple when he should have peace. But war continued through the days of David, and at God's direction the erection of a temple, save for certain preparations, was left to Solomon, David's successor.

David was victorious in war. His success showed itself in the enlargement of Israel's boundaries, the complete