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The David Chronicles 12: Saul and the Serpent

Joe Harby on June 26, 2011

Introduction

Saul functions in this story as the last of Israel’s judges. He has been anointed as a king, and acclaimed as one, but he has not yet been made a king. This fact alone means that at the beginning of his reign, there is faithfulness to the theocratic ideal. And, at the very beginning of his reign, Saul is sure-footed—valiant and merciful both. This appears to be a very good start indeed.

The Text

“Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee . . .” (1 Sam. 11:1-15).

Summary of the Text

The city of Jabeshgilead comes under siege from the Ammonites (v. 1). The inhabitants of the city see no option but to surrender. The Ammonite king says that they may surrender, provided they all agree to be blinded in the right eye (v. 2). This had a military point, but it was also intended for humiliation. The elders of the city asked for a week to see if there was any help available from the rest of Israel (v. 3). Nahash apparently was quite willing to fight the rest of Israel, which would be the only reason why he would agree to something like this. Messengers from Jabeshgilead came to Saul’s town, and the reaction was one of great sorrow, but no action (v. 4). Saul was out in the field, and when he comes in, he hears the weeping and asks what is the reason for it (v. 5). When he heard the reason, the Spirit of God came upon him, and he was very angry (v. 6). He took a yoke of oxen, cut them up in pieces, and sent them around Israel. Anybody who does not follow Saul and Samuel will have the same thing done to his oxen (v. 7). The fear of the Lord came upon everyone, and they all turned out. 300,000 from Israel came, and 30,000 from Judah (v. 8). They told the messengers from the besieged city that they would have aid before the sun got hot the next day (v. 9). So the men of Jabesh returned, and told the Ammonites that they would “come out” on the next day (v. 10). So Saul divided his men into three companies, launched an early morning attack, and fought until the heat of the day (v. 11). The Ammonites were so scattered that no two of them could be found together. Certain men among the Israelites said to Samuel that those son of Belial who didn’t want Saul as king should be put to death (v. 12). But Saul intervened, and said that no one should be put to death on a day of salvation like this one was (v. 13). Samuel has the people go to Gilgal, in order to renew the kingdom there (v. 14). And this they do, making Saul king before the Lord (v. 15). They offered peace offerings, and there was great joy.

Can’t Tell the Players Without a Scorecard

A bunch of this might seem random to us because we are not familiar with these names and places. But consider this. Gibeah, Saul’s hometown, was the place in Benjamin where that horrific rape had taken place, and the Levite’s concubine had been cut in pieces and shipped all over Israel as a summons to war (Judges 19-21). Same town, and Saul cuts oxen up and sent all over Israel as a summons to war. Jabeshgilead was right across the Jordan to the east, and was the one city that had refused to go to war against Benjamin. As a result they were sacked, and 400 of their virgins given to the tiny remnant left of Benjamin’s army (Judg. 21:8ff). Bezek, the place where Saul musters his army, is the place of the first military victory in the book of Judges (Judg. 1:5). Gilgal, where Samuel takes them afterwards to make Saul king, is the place where Joshua renewed covenant with God after they had crossed over the Jordan (Josh. 5:9)

The name Nahash means serpent (it is the same word that is used in the Genesis account of the Garden). Before Saul can receive the kingdom, he must fight and defeat the serpent. 30 is the number of a royal retinue, and Israel is mustered at 30 times 10,000. Judah comes in at 30 times 1,000. Saul divides his army into 3, just like Gideon did, before his attack.

Revolt Against Maturity

Samuel has been holding the people responsible for their request for a king like the other nations. He continues to do this. He takes them all to Gilgal, where the people “made Saul king before the Lord” (1 Sam. 11:15). Note this well. Samuel had already identified Saul as the one (1 Sam. 9:17). Samuel in his prophetic office had already anointed Saul as the one (1 Sam. 10:1). The lots cast by Samuel in the presence of all the people had pointed to Saul as the one (1 Sam. 10:22). The people had cheered him as the one (1 Sam. 10:24). And yet, with all this, he still was not the king until the people made him king. This meant that later, when the king began to mistreat them, they couldn’t treat him as an interloper. They had done it to themselves. In our republic, we are reminded of this reality every four years—who is the incompetent who keeps putting these people in charge? Who is the search committee that has given us this string of incredibly bad hires? Why . . . it’s us.

What does this mean? It means that we cannot shuffle off our responsibilities with regard to tyranny. Bad government doesn’t just happen to us, the way bad weather does. We get the government we deserve, and the way out is therefore the way of repentance. “Don’t blame me, I voted for the other guy” doesn’t work when you understand covenantal representation.

But the reason people like the “security” of tyranny is that, although the consequences are bad, they can just hunker down and take it, as though it were a stretch of bad weather. They would rather have hard times with minimal responsibility than good times with a lot of responsibility. But this is the mentality of the slave. This is the reason why the children of Israel complained in the wilderness— freedom in every direction, and lots of responsibility. Sure things were hard back in Egypt, but at least Pharaoh offered full employment.

The David Chronicles 11: Another Heart, A New Heart

Joe Harby on June 19, 2011

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Introduction

Saul is given favor by God, even though the circumstances are unfavorable indeed. Saul is given favor by Samuel, even though Samuel knows that trouble lies ahead. This chapter contains a number of references that will help us understand the rest of the story rightly.

The Text

“Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? When thou art departed from me to day, then thou shalt find two men by Rachel’s sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?” (1 Sam. 10:1-27).

Summary of the Text

We begin with Samuel anointing Saul privately (v. 1). Samuel then gives Saul three signs that will happen to him, designed to strengthen his faith. The first is that they will run into two men by Rachel’s tomb, who will tell him the donkeys are safe (v. 2). The second sign is that on the plain of Tabor, they will encounter three men going to Bethel to sacrifice, who will give Saul two loaves from their offering (vv. 3-4). The third sign is that a company of prophets near a Philistine garrison will come down from a high place prophesying with musical instruments, and because the Spirit comes upon him, Saul will join them (vv. 5-6). Once these signs have happened, Saul may do as God leads (v. 7).

Samuel tells Saul to wait for him at Gilgal for seven days (v. 8). As Saul turned away from Samuel, he was given a new heart (v. 9), and all three signs were fulfilled that day. The fulfillment of the third sign is told in such a way as to highlight the fact that Saul now has Samuel for a father (vv. 10-13). He then comes home, and Saul’s uncle asks for the story. Saul doesn’t tell him everything (vv. 14-16). Samuel then convenes the people at Mizpeh—the place where he had prayed for them before. Samuel’s words make it clear that the choice was ironic (vv. 18-19). Not only had Samuel prayed for them there, but Jephthah was from Mizpeh, and he had defeated the Ammonites (Judg. 10:17; Judg. 11:34), and the Ammonites were the big threat in the next chapter (1 Sam. 11:1). The location was a conscience-prodder, as Saratoga or Valley Forge would be for Americans.

Lots were cast, and eventually the house of Kish was taken. Saul was then discovered hiding in the midst of the military gear (vv. 20-23). Saul is then brought out, and acclaimed by the people (v. 24). Samuel then drafts some constitutional language of “rights and duties,” designed to keep the monarchy a constitutional one, unlike his warnings from chapter 8. These rights and duties are laid up before the Lord (v. 25). Saul goes home, with some men who had been moved by God (v. 26). But some sons of Belial weren’t having any (v. 27).

Three Signs

Saul is given every chance to see that he is becoming a king in accordance with the word of Samuel. As such, the message is that he must rule in accordance with the word of Samuel as well. Samuel had told him about the donkeys at their first meeting, and had anointed him. Samuel had given him three signs, all of which came to pass on that day. And then, after all this, Saul was chosen by lot—so that all Israel would know that God had selected him. Most commentators take Saul hiding in the warehouse as a sign of humility, but I take it as an indication of timidity and unbelief—the very thing that would get Saul into trouble. How many signs do you need before you accept the Lord’s calling?

A New Heart

Was Saul regenerated (v. 9)? I believe so, but I also think we cannot be dogmatic about it. In the sense of systematic theology, regeneration is irreversible, and so if he was, then Saul is with the Lord. If he was not regenerated in this way, then he experienced some enabling by the Spirit of God, but this enabling never got to the root of the matter.

We need to remember that it was the Spirit who enabled judges and kings to rule. If the Spirit departed from them, their dynasty would just fall apart. David knew that he had forfeited this blessing in just the way that Saul had forfeited it. He does not pray that he would not lose his salvation—he prays that he would have the joy of it restored (Ps. 51:12). At the same time, he prays that the Davidic line would not come unstuck (Ps. 51:11).

All this said, the reasons I believe Saul to have been truly regenerate are these: First, the Bible says he was given a new heart (1 Sam. 10:11). Second, his sins (which were great) were motivated by a natural timidity and insecurity, not high rebellion. Third, even in his persecution of David, the Spirit would come upon him (1 Sam. 19:24). Fourth, despite his manic vacillations, he was capable of acknowledging his sin (1 Sam. 24:17-22; 1 Sam. 26:21). Fifth, even when God had deserted him, and he resorted to witchcraft, he did so in order to talk with Samuel (1 Sam. 28:11). And last, David gives him high words of eulogistic praise (2 Sam. 1:23). Saul was certainly snake bit, as we say, but I believe he was a brother.

Words Before the Lord

Words that limit the power of tyrants need to be written on more than paper. The words that Samuel wrote down were words that had been written previously on Samuel’s heart. He knew that rebellion was written on Israel’s heart (v. 19), and this rejection was echoed more blatantly by sons of Belial, who did not want a theocratic king (v. 27). There were certain noble men, who believed in limited government, who were connected to Saul at first, before his corruption.

Constitutions are paper. Paper does not enjoy liberty, and cannot understand liberty. Paper can record what certain understanding hearts comprehend about liberty, and that record can be read by others who understand that liberty. But apart from the Spirit of God, there is no keeping liberty alive. Translating this down to our day, what could bring the Bill of Rights back from the dead? No political party. No rally. No petition. Who then?

Pentecostal Authority

Joe Harby on June 12, 2011

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Introduction

The Jewish festival of Pentecost is now famously connected to the sign gifts that were poured out on this day— gifts of tongues, and prophecy, and the like. We get the denominational name of Pentecostal from this day, and so one of the things we should learn as we mark this day is how that day should be understood in the history of the Church. This means also guarding against how it can be misunderstood.

The Texts

“In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe” (1 Cor. 14:21-22).

“Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2 Cor. 12:12).

Summary of the Text

The outpouring of gifts on the day of Pentecost was a historical mile-marker, and was specially designated as a sign to unbelieving Jews. Paul says that tongues are a sign for unbelievers, and because of the passage he cites from Isaiah 28:11-12, we can see that he means unbelieving Jews. With men of other tongues God says that He will speak to this people. Despite this clear indication and sign, they will continue on in their unbelief. Now this is exactly what happened on the day of Pentecost, in the streets of a Jerusalem that (within a generation) was going to be filled with armies speaking other tongues—like speaking German in Paris, or English in Baghdad. It is a sign of conquest and defeat, not of happy prayer times. The gift of tongues was given as a sign of an historical judgment falling upon Israel in a terrible way. In contrast, Paul argues, prophesy was intended to serve those within the Church.

In addition to this, we see that these gifts simpliciter were apostolic marks, meaning that those in possession of them had the authority of an apostle, meaning that in effect they could write Scripture.

Isaianic Background

An understanding of the 28th chapter of Isaiah is essential to understanding much of the New Testament. Isaiah rebukes the corrupts of Israel (Is. 28:1-8). But they do not receive it—who’s he trying to teach? Little kids? They mock him, and he replies that instead of sing-songy precepts they will finally hear gibberish, right before they are captured and “taken.”This is right before Isaiah introduces the cornerstone—the one the builders rejected.

Philip’s Daughters and the Uniqueness of Scripture

Whenever anyone says “thus saith the Lord,” that person must also be willing, in the next breath, to claim that the message he speaks belongs in the Scriptures, Vol. 2. The answer to this claim is often that Scripture speaks of the existence of prophecies that never made it into the Bible (Acts 21:9). And this is quite true—but God can dispense with His own words whenever He wants, and however He deems fit. We cannot be in possession of what we claim to be inspired words from God, and then throw them away. If we have them, and we believe them to be God’s words, then we must act accordingly. If prophesy proper is an extant gift, then it follows that the canon of Scripture is not closed. If the canon of Scripture is closed, then prophecy proper is not an extant gift.

Now I use the phrase “prophecy proper” because every preacher of the Word is called upon to prophesy in one sense, a lesser sense (1 Pet. 4:11). On account of this, the Puritans even called preaching “prophesying.” But this was sharply distinguished from what Jeremiah, Isaiah, or Agabus did. You should come to the sermon prepared to encounter the Word of God there, but without equating the sermon outline with Scripture. In short, what the neo- orthodox claim about the Scriptures, the Reformed claim for faithful evangelical preaching. This particular gift is not dependent, incidentally, on a preacher’s gifts or graces.

But God is Not Bound

We must distinguish between a sign gift of power, resident within someone, and answers to prayer. The fact that the sign gifts, authenticating the ministry of an apostle, have ceased, does not mean that the Holy Spirit has ceased, or gone out of the world. The choice is not between a lively Pentecostalism and a duddy non- Pentecostalism. Too often cessationists act like God died, and they are in charge of holding the ongoing memorial services. But we are not weeping for Tammuz.

A man with the gift of healing, for example, could walk through a hospital ward, and heal the people there, with power flowing out of him. And incidentally, if there were a man who could do that, we would all know his name. When the woman with the hemorrhage touched Him, the Lord felt the healing power go out from Him. This is different than when we intercede for the sick, and God answers the prayer. To deny that the first kind of thing still happens is not to say that the second happens rarely, if at all. These are two separate questions. Disbelief in false apostles should never translate over to unbelief in God.

So Guard Against Reductionism

The fact that we believe that the sign gifts have ceased does not mean that we hold that the universe functions in the way that the materialists believe that it does. We live and move and have our being in God, and spiritual realities surround us on every hand. The world is not a machine grinding away in accordance with natural laws. The universe is personally governed.

So the gift of prophecy (or tongues plus interpretation) is not a gift of spiritual utterance. It is a gift of guaranteed spiritual utterance. In other words, the fact that something is spiritual doesn’t make it true. The Bible is not our ultimate, infallible authority because it consists of spiritual words. It is our final and infallible authority because it represents the perfections of God Himself. The devil is a spirit, and can speak, and we have spirits, and we can speak spiritual words. Our words are not just the motion of atoms in the air, or the function of ink on a page. We do not surrender the nature of the world by guarding the true nature and boundaries of the Bible.

The David Chronicles 10: Samuel and Saul

Joe Harby on May 29, 2011

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Introduction

We are now introduced to the first king over all Israel, a man who began well and ended poorly. There are signs of trouble from the very beginning, but there is also grace from God that is clearly present. The fact that we know there will be a fall does not prevent the goodness bestowed from being true goodness. God showed great favor to Saul.

The Text

“Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people . . .” (1 Sam. 9:1-27.

Summary of the Text

Kish, the father of Saul, was a great man (v. 1) in a tiny tribe. This man Kish had a son named Saul, who was both handsome and strong (v. 2). Now a herd of donkeys belonging to Kish were lost, and Kish told Saul to take a servant and to go and find them (v. 3). They obeyed, making a wide circuit without locating the donkeys (v. 4). Saul suggested returning before his father started worrying about them instead of the donkeys (v. 5). But the servant responded by saying that there was a man of God (Samuel) in the city were they now were, and perhaps they could ask him about the donkeys (v. 6). Saul’s only objection was that they had nothing to offer the man of God (v. 7). The servant had a quarter of a shekel of silver, which was sufficient (v. 8). In the old days, prophets used to be called seers (v. 9). And so Saul agreed (v. 10).

As they approached Ramah, they met maidens who came to draw water, and asked after the seer (v. 11). They replied yes, he was ahead of them, approaching to bless the sacrifice in the high place (v. 12). The maidens say where to find him, because the people will wait for his blessing (v. 13). And when they came to the city, they ran into Samuel (v. 14). Now God had prepared Samuel for this the day before (v. 15). God had heard the prayers of Israel and was going to answer them through Saul (v. 16). And when Samuel first set eyes on Saul, the Lord spoke to him again. This is the man (v. 17).

Saul approached Samuel in the gate and asked where the seer lived (v. 18). Samuel identifies himself, and tells Saul to ascend up to the high place ahead of him (v. 19). As for the donkeys, they are found (v. 20). When Samuel says that Saul is the desire of Israel (v. 20), Saul responds modestly (v. 21). Samuel took Saul, and seated him prominently among about 30 men (v. 22). And Samuel told the cook to give Saul a choice portion which Samuel had set aside previously (v. 23). So Saul was given a shoulder portion and ate it (v. 24). They came back down from the high place and talked on the top of Samuel’s house (v. 25). Saul spent the night there (v. 26). They walked together to the outskirts of the city (v. 27), where Samuel had the servant go on ahead. And then he anointed Saul as a prince (10:1).

Let God Sort it Out

The text makes it clear that establishing a king like the other nations was going to be a bad deal (1 Sam. 8). In asking for a king the way they did, they were rejecting God (1 Sam. 8:7). This is one of the great themes of the whole book. In the very first chapter, Hannah asks for a son (1 Sam. 1:20). She later says that she named him Samuel because she had asked for him (1 Sam. 1:27-28). But Samuel means “His name is El,” and not “asked for.” The word for ask is sha’al, from which we get Saul. Hannah had Sauled for Samuel. Samuel was all the Saul that Israel needed, and we are told this on the first page of the book. And of course, Samuel labors to keep the king from being a disobedient king (Dt. 17:15-16).

But at the same time, Samuel anoints Saul and kisses him (10:1). He doesn’t say, “take your stupid monarchy.” He gives him a choice portion of the sacrifice, thus adopting him (v. 24; Lev. 22:10-16). That portion was probably for the priest and the priest’s family (Ex. 29:27), but in any case was a portion of high honor. And the text explicitly says that God was giving them Saul “to save my people out of the hand of the Philistines.” God says that “their cry is coming unto me” (v. 16). Saul begins with manifest princely virtues (v. 2), and in genuine humility (v. 21). What is coming is a fall.

A Foreshadowed Trouble

When Saul asks the maidens drawing water about the seer, the way they answer is interesting. They tell Saul where Samuel will be found, at the high place (v. 12), but they also add the information that the people will wait for Samuel, not partaking until he has arrived (v. 13). But this is precisely the way in which Saul failed as a king. He did not wait for Samuel to come to bless his sacrifice (1 Sam. 13:8-10)

In the Midst of Sin

Samuel labored for grace in the midst of sin. God showed grace in the midst of sin. Sin can be individual, and sin can be corporate. When the godly are placed in the midst of corporate sin, what do they do? They do not have the option of a “do over,” going back to the point of failure and making the right choice this time. We have to start making right choices in the very middle of very bad downstream consequences. God does not call us all to make the same choices, or to take the same stand. Ehud was called to assassinate Eglon in a way that Obadiah was not called to assassinate Ahab. When Nehemiah’s men were told to surrender their arms, their right response amounted to “come and take them.” But Jeremiah required the people to surrender to the Babylonians. But we are all called to take the same kind of stand, responding faithfully to the Word of God.

Counter-cultural obedience is not a “one size fits all” sort of thing. But it is a “one heart fits all” sort of thing. But make special note of this. “The heart must be right” is not intended to be an all-purpose excuse for whatever it was you already wanted to do.

The David Chronicles 9: Like All the Nations

Joe Harby on May 22, 2011

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Introduction

The Lord provided a great deliverance at the second battle of Ebenezer, and Israel was greatly blessed by it. But blessings are like manna—they must be replenished daily. They go bad over time; they don’t keep well. Yesterday’s grace stinks by the time today’s troubles set in. Grace must be replenished constantly. Now Samuel was an adult at the time of the battle, and he was a great blessing for many years as he judged Israel. But when this chapter opens, he is an old man—probably about 30 years later. So Israel did not stumble over this point three weeks after the battle, but they did stumble over it.

The Text

“And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment . . .” (1 Sam. 8:1-22).

Summary of the Text

When Samuel was old, he provided for the succession by making his sons judges (v. 1). They lived in the far south, in Beersheeba, and judged Israel there. Their names were Joel and Abiah (v. 2). But they were not upright like Samuel; they took bribes and bent justice (v. 3). The elders of Israel came to Samuel in Ramah (v. 4), and they said that Samuel was old, his sons were not like him, and so they asked for a king like the other nations had (v. 5). Samuel was displeased about this, but prayed to the Lord (v. 6). And God said that Samuel should do it, and encouraged Samuel by saying that it was not Samuel they were rejecting, but rather the Lord (v. 7). They were now doing to Samuel what they had done all along to the Lord (v. 8). So, the Lord said, give them what they ask for, but warn them about the consequences (v. 9). And so Samuel warned them with the words of God (v. 10).

This is what a king like the other nations will be like—he will conscript sons for his army (v. 11). He will build a fancy and impressive infrastructure, and he will staff it (v. 12). He will take daughters to be confectioners, cooks, and bakers (v. 13). With this last reference, there may be an allusion to a harem (2 Sam. 13; Job 31:10). He will seize the best fields and lands, and give them to his favorites (v. 14)—eminent domain is older than the Kelo decision. In order to fund all this, he will take a tithe of your produce (v. 15). He will conscript servants (v. 16). He will take a tithe from the flocks, and reduce Israel to servitude (v. 17). Israel will cry out because of this internal oppression, but the Lord will not hear (v. 18). Samuel said all this, but the people refused to listen (v. 19). They wanted a king for three reasons—that they might have status like the other nations, that he might be a judge over them, and that he might go out before them to fight their battles (v. 20). Samuel heard what they said and reported it all to the Lord (v. 21). And so the Lord said to Samuel that he should comply with their request (v. 22).

The Coming King

Gideon had been used as a deliverer of Israel, but when he refused the crown he did so in stark either/or terms. Either Gideon would rule or the Lord would (Jdg. 8:23). In the period of the judges, there was one man who was proud enough to try to be king, and that was Abimelech (Jdg. 8:31), Gideon’s son by a concubine. That was a short-lived experiment. And yet the author of Judges indicates that some of their lawlessness arose from the fact they did not have a king (Jdg. 18:1; Jdg. 19:1). The added comment that “everyone did what was right in their own eyes” indicated there was some sort of problem (Jdg. 17:6; Jdg. 21:25). Deuteronomy anticipates the sin of wanting a king like the goyim have (Deut. 17:14-16), but then charges them in the law to prohibit the kind of thing that Samuel said would certainly happen. The law allowed for a king, but not for a king like the nations had. He could not be a foreigner, and he could not multiply in a 3G fashion—guns, girls, or gold. When the moment came, Samuel knew they were off on the wrong foot, and his words of warning were prophetic. They were the words of God.

A Pattern of Sons

Eli was a good man, a leader in Israel, and he had two natural sons, both of them corrupt. His adopted son, Samuel, was an upright man. Samuel was a leader in Israel, and he had two natural sons, both of them corrupt. His adopted son, Saul, began humbly and well, but the temptations of his office soon turned him aside into corruption. Saul was a leader in Israel, a corrupt man, and he had two of the noblest sons found in Scripture— Jonathan and Ishbosheth.

The Rule of God

Samuel bore some responsibility for this. He appointed two corrupt judges, related to him, which gave Israel the excuse they needed to seek for a king like the other nations had. At the same time, this was just a convenient excuse. They had two judges who corrupted justice at the Little League level, so what sense does it make to demand a king who would do it at a World Series level? Israel didn’t like getting her feet wet at the beach, and so they swam out to sea.

The dire warnings given by Samuel seem modest when set alongside the claims of the modern overweening state. What we wouldn’t give to get back to a ten percent level of taxation! The significance of this number lies in the comparison, not in the amount. When the king claims as much as God does, or more, this is a (sometimes thinly) disguised claim to Deity. But the solution is not this party or that one, this protest or that one, this politician or that one. The solution is repentance, a repentance that works its way out into Christian self-government. Self- control, a fruit of the Spirit, is the foundation of all political liberty. Without that, your choice is the tyrant in the red hat or the despot in the blue one.