The Two Sauls

by J.K.D. Johnston, Musselburgh, Scotland | Category: General | Nov 1989

There are two Israelites in the mainstream record of Scripture who bear the name of Saul, one in the Old Testament and one in the New. Helpful lessons can be drawn from a consideration of the parallels and contrasts in the scriptural record of their lives. Both belonged to the tribe of Benjamin and both were called to leadership roles among the people of God in their day. The first began well, securing early victories for Israel, but later turned aside from the pathway of obedience and, becoming unfit for the service of God, ended his life tragically. The second Saul, as a young man, was found persecuting the people of God, but later became dedicated to furthering the purposes of God unswervingly to the end of his life, becoming faithful unto death.

Israel achieved their national status in a unique way; they were delivered from slavery by divine power to become God's holy nation, His people. Not only did they enjoy a place of nearness to God that no other nation had, but they were given a righteous law and statutes and judgements that set them apart from all other nations (Deut. 4:7,8). Jehovah was not only their God, He was also their King: they were a theocracy. The throne of God is in the heavens and His authority is supreme, universal, and cannot be overruled, but after Israel's exodus from Egypt He also had a throne on earth in the Tabernacle among His people. This direct form of rule in association with an organized system of leaders and elders for the administration of the affairs of the nation continued until the days of Samuel, when Israel asked for a king that they might be like the nations around them (1 Sam. 8:5).

The failure of Samuel's sons to act righteously in judgement in Samuel's old age was a contributory factor in Israel's rejection of the direct rule of God. They forgot that their greatness lay in being different from the nations around them. However, God granted them their request, for although this was a departure from the ideal He had set before them when they became a nation, it was a contingency that had been legislated for (Deut. 17:14-20). Principles had been laid down for the guidance of Israel's kings of which Saul was the first.

Saul began well in his royal role. He had the physical attributes that men admire in a leader, and he showed a spirit of humility when he was presented to the people as their king. He also showed leadership qualities and a commendable magnanimity at the beginning of his reign when he led Israel to victory against the Ammonites at Jabesh-gilead. Early in his reign, however, the symptoms of failure began to appear. Under stress with the Philistines massing their forces at Michmash he was unable to wait patiently for the coming of Samuel, and when the prophet did not arrive at the expiry of the time appointed he took it upon himself to offer the burnt offering and peace offerings. As soon as the offering of the burnt offering had been completed Samuel appeared and charged Saul with acting foolishly and not keeping the commandment of the Lord (1 Sam. 13:5-14). Samuel also informed him that his kingdom would not continue, and that God had another man in view for the kingship.

The failings of Saul were further confirmed when he did not fully carry out the commission that he was given to go and utterly destroy the Amalekites (1 Sam. 15:1-3). He spared Agag their king and the best of the sheep and oxen and all that was good. Saul looked upon his campaign against the Amalekites as a complete success; God saw it as the evidence of disobedience and rebellion. His failure in this venture was to cost Saul his crown and his kingdom. The sentence communicated through Samuel was irrevocable:

Because thou hast rejected the word of the LORD, He hath also rejected thee from being king hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou (1 Sam. 15:23,28). Saul's actions in relation to the Amalekites show that he was not in tune with the divine purpose expressed in Exodus 17:14,16. The words of Samuel to Saul in relation to his action express a principle of great importance in the relationship of man to God:

Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams (1 Sam. 15.22).

The truth of this statement can be verified throughout God's dealings with individuals and with His people. God puts a high value on obedience and nothing can compensate for the lack of it. Paul expressed thankfulness for the obedience of the saints in Rome:

But thanks be unto God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered (Rom. 6:17).

Saul's confession of wrongdoing was accompanied with an excuse, and he was apparently more concerned with maintaining his position before the people than in expressing true regret. The subsequent record of his life makes sad reading, for we find him consumed with jealousy and persecuting David, the man God had chosen to succeed him. His own words to David on the last occasion on which they met were, sadly, very true:

Behold, I have played the fool and have erred exceedingly (1 Sam. 26:21).

His last night on earth was spent in a witch's den before dying in battle on Mount Gilboa. It is sad that a life that showed so much early promise should end so badly. Saul is an example of a man who unfits himself for the service of God. The record of his life solemnly warns us of the tragic possibility of wasting our lives as he wasted his.

It is very probable that Saul of Tarsus, after his conversion, reflected thoughtfully on the sad history of king Saul and took the lessons of history to heart. He seemed to be concerned lest history should repeat itself in his life for he said:

But I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected (1 Cor.9:27).

However, the record of the life of the Saul who is also called Paul presents us with a complete contrast to that of king Saul's. From the time of his conversion on the Damascus road right to the end of his life he remained obedient to the heavenly vision (Acts 26:19). His eye was upon the goal, and he pressed on with steadfastness of purpose. He lived his life with eternity in view, knowing that "the things which are seen are temporal; but the things which are not seen are eternal" (2 Cor. 4:18). He lived his life in the atmosphere of heavenly things and wept over those who were minding earthly things, for he knew that such a preoccupation would result in eternal loss.

Near the end of his life, when he was conscious that earth was receding and heaven was drawing near, he was able to view in retrospect and without regret, the course he followed since that momentous day in which he had been apprehended by Christ Jesus. There is a ring of humble triumph in the challenging words he addressed to Timothy in the final inspired letter that came from his pen:

For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the Faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give to me at that day: and not only to me, but also to all them that have loved His appearing (2 Tim. 4:6-8).

The life of king Saul provides us with a solemn warning of the possibility of throwing away our opportunities and wasting our lives, but the life of Paul is a pattern life worthy of being imitated (Phil 3:17). The great objective of Paul's life was to be well pleasing to his Lord, and he was ever mindful of the fact that there would be a future day of solemn assessment when his service would be reviewed. These are solemn issues for us all:

For we must all be made manifest before the judgement-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad (2 Cor. 5:10).

J.K.D. Johnston, Musselburgh, Scotland | Nov 1989
General