*Chapter xi., vv. 4 to 7. Although Saul was the anointed king of Israel, he seems to have been ploughing in a field, and to have killed the very oxen he had been using. The king at that time, therefore, was not so well off as the priest. Verses 8 to 15. 'The Hebrew version says, thirty thousand men of Judea, and three hundred thousand of the eleven tribes. The Greek, on the contrary, says, seventy thousand of Judea, and six hundred thousand of the others. Such variations, which are often repeated, show the credit that is due to these books of morals. According to the Greek version, by supposing every six persons to furnish one man-of-war, there would be three millions of inhabitants on a {137} territory of nine hundred square leagues; consequently more than three thousand persons to the square league; which is against all probability. The most reasonable number, perhaps, is twenty thousand picked men for a _coup de main_, which moreover demanded rapidity. Saul departs like an arrow; arrives at break of day, and pours on the camp of the Ammonites, who, accustomed to the sluggish manner of the Jews, expected no such movement. Saul surprises, destroys them, and delivers the town. The people, charmed with this beginning, come uncovered, and propose to Samuel to slay those who do not recognise and salute the king. Saul brave, and for this reason generous, opposes it. This once Samuel is satisfied, and gives orders that there snail be a general assembly at Gilgal to renew the installation, which was done. But why this second ceremony? Was it to give the opponents and malcontents an opportunity to rally with the majority of the people, and to stifle a schism which had more partisans than are indicated? for we see symptoms of it when in the approaching war with the Philistines there were found in their camp many Hebrew deserters, bearing arms against the party of Samuel and Saul. This was the first apparent motive, and it was quite ingenious. But we shall soon discover that Samuel, always, profound and full of deception, had another secret intimately connected with his interests and character. The text tells us, chap, xii., that the assembly being formed, Samuel standing before all the people, made a speech, the substance of which was that he had managed their affairs with perfect integrity; that he had taken no one's ox or ass; that he had oppressed or persecuted no one; that he had not taken bribes; and that nevertheless he had been forced to put a king in his place. He attributes this step as against God. But why God? It was himself. As, by the nature of the royal _régime_, such as he has pictured it, Saul could not fail to cause similar vexations, a contrast was created which even at this time tends to diminish the credit he had just, acquired, and shows the jealousy that actuated Samuel.