Verse 2

When thou art departed from me to-day--The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God. Rachel's sepulchre--near Beth-lehem (see on Gen 35:16). Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.

Verse 3

the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant. three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

Verse 5

the hill of God--probably Geba (Sa1 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in Ch1 25:1, Ch1 25:7).

Verse 6

the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

Verse 8

thou shalt go down before me to Gilgal--This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.

Verse 9

when he had turned his back to go from Samuel, God gave him another heart--Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs [Sa1 10:7-8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see Sa1 19:24). The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.

Verse 12

But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.

Verse 17

Samuel called the people together . . . at Mizpeh--a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.

Verse 26

And Saul also went home to Gibeah--near Geba. This was his place of residence (see Jdg 20:20), about five miles north of Jerusalem. there went . . . a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."

Verse 27

the children of Belial said, How shall this man save us? And they despised him, and brought him no presents--In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government. Next: 1 Samuel Chapter 11

Verse 1

Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews (y) say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon: and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him: and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it. (y) T. Bab. Horayot, fol. 11. 2. & 12. 1.

Verse 2

When thou art departed from me today,.... Not as soon as he was departed, for he had some few miles to go from Ramah to Rachel's grave near Bethlehem: thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; the Jews move a difficulty here, that Rachel's sepulchre should be said to be in the border of Benjamin, when it was by Bethlehemephrath, in the tribe of Judah, Gen 35:19 and which they solve by observing, that these men were now, at the time Samuel was speaking, by the grave of Rachel, but as they were coming on he would meet them at Zelzah, in the border of Benjamin (z); but there is no need of this, Rachel's grave was not at Bethlehem, but in, the way to it; and besides, as these two tribes were contiguous, and this city being on the borders of both, it might be said at one time to be in the border of Benjamin, and at another in the border of Judah, or in Judah, without any contradiction. Of Zelzah we nowhere else read, but it is plain it was near the sepulchre of Rachel, and perhaps nearer than Bethlehem. The Arabic geographer (a) speaks of Rachel's grave as in the midway between Jerusalem and Bethlehem; and says there were twelve stones upon it, and a stone arched vault over it; and the same is affirmed by Benjamin of Tudela (b), who makes it to be but half a mile from Bethlehem. Jarchi would have Zelzah to be the same with Jerusalem, which is not probable: and they will say unto thee, the asses which thou wentest to seek are found; as Samuel had before told Saul they were, Sa1 9:20. and, lo, thy father hath left the care of the asses; or had left all thoughts about them, and concern for them, not minding whether he heard of them or not, and this before they were found; or otherwise it would have been no strange thing to drop all thoughts about them, when they were found: and sorroweth for you; for Saul, and his servant; such was the anxiety and distress of his mind lest any evil should befall them, having been gone so long in quest of the asses, that he had as it were forgot them, and lost all care and concern about them, in comparison of his son and servant; but especially his sorrow rose high for his son, as follows: saying, what shall I do for my son? though he was concerned for his servant, yet most for his son; he might have another servant, and not another son, and Saul seems to be his only one, which made his grief for him the greater, see Ch1 8:33. Now as these were contingent events here foretold, as meeting with two men at a certain place described, the words related expressly they should say to him when he met them, and these exactly coming to pass, would most clearly prove Samuel to be a true prophet, and confirm Saul in the belief of what he had said and done to him concerning the kingdom. Another sign follows. (z) Bereshit Rabba, sect. 82. fol. 71. 4. R. Isaiah, Jarchi, Kimchi, Abarbinel, & Abendana in loc. (a) Chinat. 3. par. 5. (b) ltinerar. p. 47.

Verse 3

Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there: and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it: and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen 35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus (c), they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus (d), it was but one kid: and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev 2:4. and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num 15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine. (c) Antiqu. l. 6. c. 4. sect. 2. (d) lbid.

Verse 4

And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity: and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread: which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

Verse 5

After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, Sa1 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, Sa1 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, Sa1 13:3 as there was at this place, as follows: where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service: and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it: that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah: with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times: and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see Ch1 25:1, and in which sense it seems to be used in Co1 11:4.

Verse 6

And the Spirit of the Lord will come upon thee,.... As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him: and thou shalt prophesy with them: or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it: and shall be turned into another man; for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behaviour, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince, and in the majesty of a king; and, as Procopius Gazaeus, have a royal mind or heart given him.

Verse 7

And let it be, when these signs are come unto thee,.... And are all fulfilled, especially the last: that thou do as occasion shall serve thee: as his circumstances would require, and as he in his great wisdom and prudence, with which he should now be furnished, would see necessary to prepare for his taking upon him the kingdom he was anointed to, and would be in a little time openly chosen to, and invested with. Some understand this of royal ornaments befitting a king, or of preparing arms for the defence of the kingdom: for God is with thee; or the Word of the Lord is thy help, as the Targum, and therefore he need not fear engaging in any enterprise that might be for the glory of God, and good of the kingdom.

Verse 8

And thou shall go down before me to Gilgal,.... Not immediately; for the first summons of the people, and of Saul, and the first meeting of them by Samuel, were at Mizpeh, where Saul was chosen by lot; nor the first time of Saul's being at Gilgal, when the kingdom was renewed; for Saul had no need to wait seven days there, since he and Samuel went together, Sa1 11:14 rather at the second time of his being there, where not staying the time quite up, was reproved for it, which was two years after this, Sa1 13:1, though it may be this was a general rule to be observed by Saul, that whenever anything turned up of importance to the children of Israel, and was a difficulty with him, he should go to Gilgal, and there wait seven days for Samuel, from the time he gave him notice of it, who would come at the appointed time, and would give him what advice and instructions were necessary; and this place was the rather appointed, because it was the place where the Israelites first pitched their camp when they came over Jordan, and where the tabernacle first was; and where prayer and sacrifices were wont to be made; and where the kingdom of Saul was renewed; and which lay convenient for all the tribes, both on the one and the other side of Jordan: and, behold, I will come down to thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings; so he did when the kingdom was renewed, and Saul was confirmed in it, Sa1 11:15 but two years after, Saul not staying the full time, he offered them himself by another, for which he was reproved, Sa1 13:9. seven days shalt thou tarry till I come to thee; either from the time of the notice he should give to Samuel of his going thither, or from the time of his arrival there; for it can by no means be understood as from the time of his present departure from him, for the reasons before given: and show thee what thou shalt do; in the then present emergency or difficulty on his hands; and this he said to encourage him under the weight and burden of government laid upon him.

Verse 9

And it was so, that when he had turned his back to go from Samuel,.... When he had taken his leave of him, and set forward on his journey: God gave him another heart; not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government; filled with wisdom and prudence to rule a people; with courage and magnanimity to protect and defend them against their enemies, and fight for them; a heart not taken up with the affairs of husbandry, with care for his father's asses, and looking after his herds, but filled with concern for the civil welfare of Israel, and with schemes and contrivances for their good, and with warm resolutions to deliver them out of the hands of their enemies: and all these signs came to pass that day; the two first, which are not particularly mentioned as fulfilled, being more private, as finding two men at Rachel's sepulchre, and meeting with three others going to Bethel, which came to pass just as they were described; and the third, which was more public, and gave Saul more reverence and respect among the people, is next particularly observed.

Verse 10

When they came thither to the hill,.... Or, to Gibeah, as the Targum, and so Josephus (e): behold, a company of prophets met him; as foretold, Sa1 10:5, and the Spirit of the Lord came upon him, and he prophesied among them; the spirit of prophecy, as the Targum, and he sung praises among them; he joined with them in their psalmody, and performed it as regularly as if he had been brought up with them. The Jews say (f) he prophesied of the world to come, of Gog and Magog, and of the rewards of the righteous, and of the punishment of the wicked. (e) Ut supra. (Antiqu. l. 6. c. 4. sect. 2.) (f) Hieron. Trad. Heb. fol. 75. H.

Verse 11

And it came to pass, that when all that knew him before time,.... As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place: saw that, behold, he prophesied among the prophets; or praised among them, as the Targum, sung psalms and hymns with them: what is this that is come unto the son of Kish? a rustic, a plebeian, that never was in the school of the prophets, or learned music, and yet is as dexterous at it as any of them: is Saul also among the prophets? an husbandman, an herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them: this was matter of wonder to those who knew his person, family, and education; and so it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel, Act 9:20.

Verse 12

And one of the same place answered, and said,.... One of the same city, and in the same company, that expressed their admiration at what was come to Saul, and at what he did, and wondering how he came into such company, and to have such a gift, who was of so mean an education: but who is their father? the father of the prophets; their fathers were not prophets, no more than Saul's was; their Father that taught them is the Lord, and he was able to teach Saul, and bestow on him the gift of prophecy, as well as on them; and so the Targum, who is their master or teacher; for though they might have an undermaster or teacher, as Samuel, or another prophet, yet their chief teacher was God; who could and did give men the gift of prophecy, and even in the highest sense, who had neither prophets for their fathers, nor were indeed trained up in any of the schools of the prophets, which was the case of Amos: therefore it became a proverb, is Saul also among the prophets? that when a person of a mean parentage, and of a low life and education, was raised up to any degree of dignity in sacred and civil things, they used to apply this proverbial expression to him, or speak of him in this manner, is Saul among the prophets?

Verse 13

And when he had made an end of prophesying,.... For, as Procopius Gazaeus observes, he had not the gift of prophecy always; it did not continue with him, but, like that of the seventy elders in the times of Moses, it was designed to make him respectable among the people, and to be taken notice of as a person that God had honoured with a peculiar gift, that so, when he should be chosen king, they would the more readily receive him: he came to the high place; to return thanks to God for the gift bestowed on him, and for that high honour and dignity he was raised unto, of which he had private knowledge; and to pray God to fit him more and more for government, and to, assist him in it, and help him to discharge his office in a wise and faithful manner.

Verse 14

And Saul's uncle said unto him, and to his servant, whither went ye?.... Since they had been absent so long a time. This was his father's brother, as the Targum, and so Aquila; whose name was Ner, the father of Abner, Sa1 14:50 who met with him at the high place, or found him in the city, in his father's house it may be. Josephus (g) says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related: and he said, to seek the asses: he first observes the end of their going, the business they went upon, in which not succeeding, then he answers more directly to the question: and when we saw that they were nowhere; could not see them, nor find them any where, or hear of them where they went: we came to Samuel; at Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses. (g) Ut supra, (Antiqu. l. 6. c. 4.) sect. 3.

Verse 15

And Saul's uncle said, &c. l On hearing he had been with Samuel, and perceiving so great an alteration in Saul, perhaps he began to suspect something about the kingdom; it being what everyone was talking of, and expecting every day to hear from Samuel who should be king, according to the Lord's appointment: tell me, I pray thee, what Samuel said unto you; the earnestness with which he put this question seems to confirm the above conjecture.

Verse 16

And Saul said unto his uncle,.... In answer to his question: he told us plainly the asses were found; or "in telling told us" (h); not only plainly in so many words, but he affirmed it with the greatest certainty that the asses were found, and we need not give ourselves further trouble about them: but of the matter of the kingdom, whereof Samuel spake, he told him not; he said not one word about that, which is commonly ascribed to his modesty; or he might conceal it, as Josephus (i) observes, because he thought it would not be believed by his relations, or might create in them envy to him; and besides, he knew it was the pleasure of Samuel that it should be kept a secret until the election by lot was over, lest it should be thought to proceed from Samuel himself; and Saul chose it should remain so, that it might not be thought to be of his own seeking; and by keeping it from his relations and friends, it would be a clear case that he did not make interest for it. (h) "indicando indicavit", Pagninus, Montanus, &c. (i) Ut supra. (Antiqu. l. 6. c. 4. scet. 3.)

Verse 17

And Samuel called the people together unto the Lord at Mizpeh. Not that in Gilead, but in the tribe of Benjamin, where the people had been before convened on a certain occasion, Sa1 7:5 and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies; and these were gathered together to the Lord, to have the following affair transacted before him, and under his guidance and direction; the priest perhaps being here with the Urim and Thummim, as Kimchi thinks, and who also conjectures that the ark might be brought hither at this time, the symbol of the divine Presence; though wherever the church and people of God were gathered together in his name, in a solemn manner, there the Lord was. and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies; and these were gathered together to the Lord, to have the following affair transacted before him, and under his guidance and direction; the priest perhaps being here with the Urim and Thummim, as Kimchi thinks, and who also conjectures that the ark might be brought hither at this time, the symbol of the divine Presence; though wherever the church and people of God were gathered together in his name, in a solemn manner, there the Lord was. 1 Samuel 10:18 sa1 10:18 sa1 10:18 sa1 10:18And said unto the children of Israel,.... In the name of the Lord, using the phrase which the prophets used when they spoke in the name of the Lord: thus saith the Lord God of Israel; the great Jehovah, the Being of beings, the covenant God of his people Israel: I brought up Israel out of Egypt; when in bondage there, with a mighty hand and outstretched arm, by means of signs and wonders done by the hands of Moses and Aaron; the Lord working mightily with them, and thereby inclining Pharaoh and his people to let them go: and delivered you out of the hand of the Egyptians; at the Red sea, drowning them in it, when they threatened Israel with an utter destruction: and out of the hand of all kingdoms, and of them that oppressed you; as the Arabic writers, the kingdoms of Og and Bashan in their way to Canaan, and the Mesopotamians, Moabites, Canaanites, Midianites, Ammonites, and Philistines, in the times of the judges; all which is observed to show their ingratitude, and aggravate their guilt.

Verse 18

And ye have this day rejected your God,.... As their king, by desiring another to be set over them: who himself saved you out of all your adversity and your tribulations; that they had been in at any time in Egypt, in their passage through the wilderness to Canaan, and after they were settled there: ye have said unto him, nay, but set a king over us: they did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them; Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking; the motion came from themselves, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow upon it, they had none to blame but themselves: now therefore present yourselves before the Lord by your tribes, and by your thousands; by the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim, or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen; which method, an it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.

Verse 19

And when Samuel had caused all the tribes to come near,.... The heads and representatives of them, to the place where the lots were cast: the tribe of Benjamin was taken; the lot fell upon that tribe for the choice of a king out of it; not the tribe of, Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin, the least of all the tribes, and which sprung from the youngest son of Jacob, contrary, as it were probable, to the expectation of all.

Verse 20

And when he had caused the tribe of Benjamin to come near by their families,.... By the heads of them, to have lots cast for them, out of which of the families the king should be chosen: the family of Matri was taken; that is, by lot; the lot fell upon that family for the choice of a king out of them: in the account of the families of the tribe of Benjamin, Ch1 8:1 no mention is made of this family, nor any where else, and yet no doubt there was such a family, and Saul was of it; it seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so: and Saul the son of Kish was taken; the lot being cast upon the men in the family of Matri, though it is not expressed, fell upon Saul; for though he was not there, as Jarchi observes, the lot fell upon him; for their names were written on a piece of paper, and put into a box, and the prophet put in his hand and took out one, and on that was the name of Saul, and this was the manner of the lot: and when they sought him, he could not be found; because he had hid himself, as in the next verse; it is very probable, and indeed plain, that he was in this assembly at the first opening of it; and knowing what Samuel had said and done to him, and perceiving in what way the lot was going concerning the same, the tribe of Benjamin being taken, he concluded how it would issue, and therefore left the assembly, and hid himself, as follows.

Verse 21

Therefore they inquired of the Lord further,.... Or again, by lot, by which they knew who the person was the was chosen king, but they did not know where he was, and therefore inquire further how they must come at him; and this inquiry was made either before the high priest by Urim and Thummim, or by Samuel the prophet of the Lord: and the inquiry was: if the man should yet come thither; whether he was already come, or would come there, and if not, what methods they must take to find him: and the Lord answered, behold, he hath hid himself among the stuff the word signifies household stuff, vessels, utensils, arms, &c. which the people had brought along with them for their use, and were laid up in some one place; and among these baggages Saul hid himself, hoping that if he was not found they would proceed to another choice, so free from ambition was he, and such was his modesty; nor does this seem to be affected and dissembled, but real; though afterwards, when he was settled in the kingdom, he did not care to part with it, and sought to kill David, whom he looked upon as his rival: there were many things which now concurred, that made him uneasy and unwilling to assume the government of the people; partly the envy and ill will of some of them, which he must expect; chiefly the sense he had of his own unfitness for such an office, being of a mean family, and having had so mean an education, and so little knowledge of the maxims of government; and besides, must at once, as soon as on the throne, enter into a war with the Ammonites; but what might most of all distress him, he perceived by Samuel's speech to the people, that the affair of a king was displeasing to the Lord, though he condescended to grant the people's request; and therefore what comfort and happiness could he expect in such a situation?

Verse 22

And they ran and fetched him thence,.... Being in haste to see their king elect, and proclaim him: and when he stood among the people; being brought among them, and presented to them: he was higher than any of the people, from the shoulders, and upwards; which made him look very graceful and majestic; height of stature, and a comely form, as Kimchi observes, recommend to royal dignity; and make the people stand more in awe of a prince, and have always been reckoned among all other nations to make a prince venerable; see Gill on Sa1 9:2.

Verse 23

And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus (k), an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made: that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity: and all the people shouted; made a general ado: and said, God save the king; or "let the king live" (l); they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity. (k) Apud Euseb. Praepar. Evangel. l. 9. c. 30. p. 447. (l) "vivat rex", Pagninus, Montanus, &c.

Verse 24

Then Samuel told the people the manner of the kingdom, According to Ben Gersom, he laid before them the power a king had over his people, and the punishment he might inflict upon them, if they rebelled against him; and some think this is the same he delivered in Sa1 8:10 concerning the arbitrary power of their kings, and how they would be used by them; and which he here repeated, and then wrote it, that it might be a testimony against them hereafter; with which what Josephus (m) says pretty much agrees, that in the hearing of the king he foretold what would befall them, and then wrote it, and laid it up, that it might be a witness of his predictions; but that in 1Sa 8:10-17. Samuel said, was the manner of their king, or how he would use them, but this the manner of the kingdom, and how the government of it was to be managed and submitted to, what was the office of a king, and what the duties of the subject; and yet was different from, at least not the same with that in Deu 17:15, for that had been written and laid up already: and wrote it in a book, and laid it up before the Lord; in the ark of the Lord; as Kimchi; or rather by the ark of the Lord, on one side of it, as Ben Gersom; or best of all, as Josephus (n), in the tabernacle of the Lord, where recourse might be had to it, at any time, at least by a priest, and where it would be safe, and be preserved to future times: and Samuel sent all the people away, every man to his house; for though Saul was chosen king, he did not take upon him the exercise of government directly, but left it to Samuel to dismiss the people, who had been for many years their chief magistrate. (m) Antiqu. l. 6. c. 4. sect. 6. (n) Ibid.

Verse 25

And Saul also went home to Gibeah,.... His native place, where was his father's house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men, as next observed: and there went with him a band of men; an army, or part of one they seem to be military men, at least men of strength, valour, and courage; gallant men, who, in honour to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah; the Targum is only, "some of the people" whose heart God had touched; and inclined to show honour and respect to their king; the Targum describes them,"men that feared to sin, and in whose hearts the fear of God was put.''

Verse 26

But the children of Belial said,.... Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was; and in a jeering scornful manner said: how shall this man save us? whose family is so mean, and whose tribe is so small, that they can give but little assistance to deliver us out of the hands of our enemies, the Philistines and Ammonites; intimating, that a king ought to have been of a rich family, and a large tribe, and a prince in it, whose interest and influence were great, not only in his own tribe, but in others, which would enable him to engage in war with an enemy, and protect the people; but what, as if they should say, can be expected from "this man?", this mean contemptible man, of no birth nor fortune, brought up in an obscure manner, and altogether inexpert in things civil and military? and they despised him; on account of the above things, not only in their hearts, but spared not to speak out, and use opprobrious language, and with which their actions and conduct agreed: and brought him no presents; as others did, and as it was usual when a king came to the throne; nor were any visits made unto him, in token of their subjection to him, and complacency in him, and by way of congratulation of him, see Kg1 4:21 the Targum is, they did not salute him, or ask of his welfare: but he held his peace, or "was as one that is deaf and dumb" (o); took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed. (o) "et fuit veluti surdus", Pagninus, Montanus, Vatablus; "fuit quasi obmutescens", Drusius; "veluti tacens aut silens", so some in Vatablus; so the Targum. Next: 1 Samuel Chapter 11

Verse 1

Samuel then took the oil-flask, poured it upon his (Saul's) head, kissed him, and said, "Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be captain over His inheritance?" הלוא, as an expression of lively assurance, receives the force of an independent clause through the following כּי, "is it not so?" i.e., "yea, it is so, that," etc., just as it does before אם in Gen 4:7. נחלתו, (His (Jehovah's) possession, was the nation of Israel, which Jehovah had acquired as the people of His own possession through their deliverance out of Egypt (Deu 4:20; Deu 9:26, etc.). Anointing with oil as a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of divine and spiritual power (see at Lev 8:12). Hitherto there had been no other anointing among the people of God than that of the priests and sanctuary (Exo 30:23.; Lev 8:10.). When Saul, therefore, was consecrated as king by anointing, the monarchy was inaugurated as a divine institution, standing on a par with the priesthood; through which henceforth the Lord would also bestow upon His people the gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethical blessings of divine grace for Israel, so the king was consecrated by anointing to be the vehicle and medium of all the blessings of grace which the Lord, as the God-king, would confer upon His people through the institution of a civil government. Through this anointing, which was performed by Samuel under the direction of God, the king was set apart from the rest of the nation as "anointed of the Lord" (cf. Sa1 12:3, Sa1 12:5, etc.), and sanctified as the נגיד, i.e., its captain, its leader and commander. Kissing was probably not a sign of homage or reverence towards the anointed of the Lord, so much as "a kiss of affection, with which the grace of God itself was sealed" (Seb. Schmidt). (Note: The lxx and Vulgate have expanded the second half of this verse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα. And in the Vulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxx interpolated their addition between הלוא and כּי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of יהוה משׁחך כּי לנגיד על־נחלתו. In the Vulgate, on the other hand, the first clause, ecce unxit - in principem, corresponds word for word with the Hebrew text, from which we may see that Jerome translated our present Hebrew text; and the addition, et liberabis, etc., was interpolated into the Vulgate from the Itala. The text of the Septuagint is nothing more than a gloss formed from Sa1 9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כּי הלוא, but more especially because he could not explain the fact that Samuel speaks to Saul of signs, without having announced them to him as such. But the author of the gloss has overlooked the fact that Samuel does not give Saul a σημεῖον, but three σημεῖα, and describes the object of them in Sa1 10:7 as being the following, namely, that Saul would learn when they took place what he had to do, for Jehovah was with him, and not that they would prove that the Lord had anointed him to be captain.)

Verse 2

To confirm the consecration of Saul as king over Israel, which had been effected through the anointing, Samuel gave him three more signs which would occur on his journey home, and would be a pledge to him that Jehovah would accompany his undertakings with His divine help, and practically accredit him as His anointed. These signs, therefore, stand in the closest relation to the calling conveyed to Saul through his anointing. Sa1 10:2 The first sign: "When thou goest away from me to-day (i.e., now), thou wilst meet two men at Rachel's sepulchre, on the border of Benjamin at Zelzah; and they will say unto thee, The asses of thy father, which thou wentest to seek, are found. Behold, they father hath given up העתנות את־דּברי, the words (i.e., talking) about the asses, and troubleth himself about you, saying, What shall I do about my son?" According to Gen 35:16., Rachel's sepulchre was on the way from Bethel to Bethlehem, only a short distance from the latter place, and therefore undoubtedly on the spot which tradition has assigned to it since the time of Jerome, viz., on the site of the Kubbet Rahil, half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour and a half from the city (see at Gen 35:20). This suits the passage before us very well, if we give up the groundless assumption that Saul came to Samuel at Ramah and was anointed by him there, and assume that the place of meeting, which is not more fully defined in 1 Samuel 9, was situated to the south-west of Bethlehem. (Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, when properly understood, is not at variance with the tradition concerning the situation of Rachel's tomb, and the passage before us neither requires us on the one had to understand the Ephratah of Gen 35:19 and Gen 48:7 as a different place from Bethlehem, and erase "that is Bethlehem" from both passages as a gloss that has crept into the text, and then invent an Ephratah in the neighbourhood of Bethel between Benjamin and Ephraim, as Thenius does, nor warrants us on the other hand in transferring Rachel's tomb to the neighbourhood of Bethel, in opposition to the ordinary tradition, as Kurtz proposes; so the words of Jer 31:15, "A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children," etc., furnish no evident that Rachel's tomb was at Ramah (i.e., er Rm). "For here (in the cycle of prophecy concerning the restoration of all Israel, Jer 30-33) Rachel's weeping is occasioned by the fact of the exiles of Benjamin having assembled together in Ramah (Jer 40:1), without there being any reason why Rachel's tomb should be sought for in the neighbourhood of this Ramah" (Delitzsch on Gen 35:20).) The expression "in the border of Benjamin" is not at variance with this. It is true that Kubbet Rahil is about an hour and a quarter from the southern boundary of Benjamin, which ran past the Rogel spring, through the valley of Ben-hinnom (Jos 18:16); but the expression קבוּרה עם must not be so pressed as to be restricted to the actual site of the grave, since otherwise the further definition "at Zelzah" would be superfluous, as Rachel's tomb was unquestionably a well-known locality at that time. If we suppose the place called Zelzah, the situation of which has not yet been discovered, (Note: Ewald (Gesch. iii. p. 29) supposes Zelzah to be unsuitable to the context, if taken as the name of a place, and therefore follows the ἁλλομένους μεγάλα of the lxx, and renders the word "in great haste;" but he has neither given any reason why the name of a place is unsuitable here, nor considered that the Septuagint rendering is merely conjectural, and has nothing further to support it than the fact that the translators rendered צלח ἐφήλατο, "he sprang upon him," in Sa1 10:6 and Sa1 11:6, and took צלצח to be an emphatic form of צלח.) to have been about mid-way between Rachel's tomb and the Rogel spring, Samuel could very well describe the spot where Saul would meet the two men in the way that he has done. This sign, by confirming the information which Samuel had given to Saul with reference to the asses, was to furnish him with a practical proof that what Samuel had said to him with regard to the monarchy would quite as certainly come to pass, and therefore not only to deliver him from all anxiety as to the lost animals of his father, but also to direct his thoughts to the higher destiny to which God had called him through Samuel's anointing. Sa1 10:3-4 The second sign (Sa1 10:3, Sa1 10:4): "Then thou shalt go on forward from thence, and thou shalt come to the terebinth of Tabor; and there shall meet thee there three men going up to God to Bethel, carrying one three kinds, one three loaves of bread, and one a bottle of wine. They will ask thee after thy welfare, and give thee two loaves; receive them at their hands." The terebinth of Tabor is not mentioned anywhere else, and nothing further can be determined concerning it, than that it stood by the road leading from Rachel's tomb to Gibeah. (Note: The opinion expressed by Ewald and Thenius, that Deborah's mourning oak (Gen 35:8) is intended, and that Tabor is either a different form of Deborah, or that Tabor should be altered into Deborah, has no foundation to rest upon; for the fact that the oak referred to stood below (i.e., to the south of) Bethel, and the three men whom Saul was to meet at the terebinth of Tabor were going to Bethel, by no means establishes the identity of the two, as their going up to Bethel does not prove that they were already in the neighbourhood of Bethel. Moreover, the Deborah oak was on the north of Gibeah, whereas Saul met the three men between Rachel's tomb and Gibeah, i.e., to the south of Gibeah.) The fact that the three men were going up to God at Bethel, shows that there was still a place of sacrifice consecrated to the Lord at Bethel, where Abraham and Jacob had erected altars to the Lord who had appeared to them there (Gen 12:8; Gen 13:3-4; Gen 28:18-19; Gen 35:7); for the kids and loaves and wine were sacrificial gifts which they were about to offer. לשׁלום שׁאל, to ask after one's welfare, i.e., to greet in a friendly manner (cf. Jdg 18:15; Gen 43:27). The meaning of this double sign consisted in the fact that these men gave Saul two loaves from their sacrificial offerings. In this he was to discern a homage paid to the anointed of the Lord; and he was therefore to accept the gift in this sense at their hand. Sa1 10:5-6 The third sign (Sa1 10:5, Sa1 10:6) Saul was to receive at Gibeah of God, where posts of the Philistines were stationed. Gibeath ha-Elohim is not an appellative, signifying a high place of God, i.e., a high place dedicated to God, but a proper name referring to Gibeah of Benjamin, the native place of Saul, which was called Gibeah of Saul from the time when Saul resided there as king (Sa1 10:16 : cf. Sa1 11:4; Sa1 15:34; Sa2 21:6; Isa 10:29). This is very apparent from the fact that, according to Sa1 10:10., all the people of Gibeah had known Saul of old, and therefore could not comprehend how he had all at once come to be among the prophets. The name Gibeah of God is here given to the town on account of a bamah or sacrificial height which rose within or near the town (Sa1 10:13), and which may possibly have been renowned above other such heights, as the seat of a society of prophets. פלשׁתּים נצבי are not bailiffs of the Philistines, still less columns erected as signs of their supremacy (Thenius), but military posts of the Philistines, as Sa1 13:3-4, and Sa2 8:6, Sa2 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connected with what was about to happen to Saul there. At the place where the Philistines, those severe oppressors of Israel, had set up military posts, the Spirit of God was to come upon Saul, and endow him with the divine power that was required for his regal office. "And it shall come to pass, when thou comest to the town there, thou wilt light upon a company of prophets coming down from the high place (bamah, the sacrificial height), before them lyre and tambourin, and flute, and harp, and they prophesying." חבל signifies a rope or cord, then a band or company of men. It does not follow that because this band of prophets was coming down from the high place, the high place at Gibeah must have been the seat of a school of the prophets. They might have been upon a pilgrimage to Gibeah. The fact that they were preceded by musicians playing, seems to indicate a festal procession. Nebel and Kinnor are stringed instruments which were used after David's time in connection with the psalmody of divine worship (Ch1 13:8; Ch1 15:20; Psa 33:2; Psa 43:4, etc.). The nebel was an instrument resembling a lyre, the kinnor was more like a guitar than a harp. Toph: the tambourin, which was played by Miriam at the Red Sea (Exo 15:20). Chalil: the flute; see my Bibl. Archaeology, ii. 137. By the prophesying of these prophets we are to understand an ecstatic utterance of religious feelings to the praise of God, as in the case of the seventy elders in the time of Moses (Num 11:25). Whether it took the form of a song or of an enthusiastic discourse, cannot be determined; in any case it was connected with a very energetic action indicative of the highest state of mental excitement. (For further remarks on these societies of prophets, see at Sa1 19:18.) Sa1 10:6 "And the Spirit of Jehovah will come upon thee, and thou wilt prophesy with them, and be changed into another man." "Ecstatic states," says Tholuck (die Propheten, p. 53), "have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity with anything of the kind." But in the instance before us there was something more than psychical infection. The Spirit of Jehovah, which manifested itself in the prophesying of the prophets, was to pass over to Saul, so that he would prophesy along with them (התנבּית formed like a verb הל for התנבאת; so again in Sa1 10:13), and was entirely to transform him. This transformation is not to be regarded indeed as regeneration in the Christian sense, but as a change resembling regeneration, which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow earthly sphere, into the far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received "another heart" (Sa1 10:9). Heart is used in the ordinary scriptural sense, as the centre of the whole mental and psychical life of will, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol. pp. 248ff., ed. 2). Through this sign his anointing as king was to be inwardly sealed. Sa1 10:7 "When these signs are come unto thee (the Kethibh תבאינה is to be read תּבאינה, as in Psa 45:16 and Est 4:4; and the Keri תּבאנה is a needless emendation), do to thee what thy hand findeth, i.e., act according to the circumstances (for this formula, see Jdg 9:33); for God will be with thee." The occurrence of the signs mentioned was to assure him of the certainty that God would assist him in all that he undertook as king. The first opportunity for action was afforded him by the Ammonite Nahash, who besieged Jabesh-gilead (Sa1 11:1-15).

Verse 8

In conclusion, Samuel gave him an important hint with regard to his future attitude: "And goest thou before me down to Gilgal; and, behold, I am coming down to thee, to offer burnt-offerings, and to sacrifice peace-offerings: thou shalt wait seven days, till I come to thee, that I may show thee what thou art to do." The infinitive clause וגו להעלות is undoubtedly dependent upon the main clause וירדתּ, and not upon the circumstantial clause which is introduced as a parenthesis. The thought therefore is the following: If Saul went down to Gilgal to offer sacrifice there, he was to wait till Samuel arrived. The construction of the main clause itself, however, is doubtful, since, grammatically considered, ירדתּ can either be a continuation of the imperative עשׂה (Sa1 10:7), or can be regarded as independent, and in fact conditional. The latter view, according to which ירדתּ supposes his going down as a possible thing that may take place at a future time, is the one required by the circumstantial clause which follows, and which is introduced by והנּה; for if וירדתּ were intended to be a continuation of the imperative which precedes it, so that Samuel commanded Saul to go down to Gilgal before him, he would have simply announced his coming, that is to say, he would either have said וירדתּי or ארד ואני. The circumstantial clause "and behold I am coming down to thee" evidently presupposes Saul's going down as a possible occurrence, in the event of which Samuel prescribes the course he is to pursue. But the conditional interpretation of וירדתּ is still more decidedly required by the context. For instance, when Samuel said to Saul that after the occurrence of the three signs he was to do what came to his hand, he could hardly command him immediately afterwards to go to Gilgal, since the performance of what came to his hand might prevent him from going to Gilgal. If, however, Samuel meant that after Saul had finished what came to his hand he was to go down to Gilgal, he would have said, "And after thou hast done this, go down to Gilgal," etc. But as he does not express himself in this manner, he can only have referred to Saul's going to Gilgal as an occurrence which, as he foresaw, would take place at some time or other. And to Saul himself this must not only have presented itself as a possible occurrence, but under the existing circumstances as one that was sure to take place; so that the whole thing was not so obscure to him as it is to us, who are only able to form our conclusions from the brief account which lies before us. If we suppose that in the conversation which Samuel had with Saul upon the roof (Sa1 9:25), he also spoke about the manner in which the Philistines, who had pushed their outposts as far as Gibeah, could be successfully attacked, he might also have mentioned that Gilgal was the most suitable place for gathering an army together, and for making the necessary preparations for a successful engagement with their foes. If we just glance at the events narrated in the following chapters, for the purpose of getting a clear idea of the thing which Samuel had in view; we find that the three signs announced by Samuel took place on Saul's return to Gibeah (Sa1 10:9-16). Samuel then summoned the people to Mizpeh, where Saul was elected king by lot (Sa1 10:17-27); but Saul returned to Gibeah to his own house even after this solemn election, and was engaged in ploughing the field, when messengers came from Jabesh with the account of the siege of that town by the Ammonites. On receiving this intelligence the Spirit of Jehovah came upon him, so that he summoned the whole nation with energy and without delay to come to battle, and proceeded to Jabesh with the assembled army, and smote the Ammonites (Sa1 11:1-11). Thereupon Samuel summoned the people to come to Gilgal and renew the monarchy there (Sa1 11:12-15); and at the same time he renewed his office of supreme judge (1 Samuel 12), so that now for the first time Saul actually commenced his reign, and began the war against the Philistines (Sa1 13:1), in which, as soon as the latter advanced to Michmash with a powerful army after Jonathan's victorious engagement, he summoned the people to Gilgal to battle, and after waiting there seven days for Samuel in vain, had the sacrifices offered, on which account as soon as Samuel arrived he announced to him that his rule would not last (Sa1 13:13.). Now, it cannot have been the first of these two gatherings at Gilgal that Samuel had in his mind, but must have been the second. The first is precluded by the simple fact that Samuel summoned the people to go to Gilgal for the purpose of renewing the monarchy; and therefore, as the words "come and let us go to Gilgal" (Sa1 11:14) unquestionably imply, he must have gone thither himself along with the people and the king, so that Saul was never in a position to have to wait for Samuel's arrival. The second occurrence at Gilgal, on the other hand, is clearly indicated in the words of Sa1 13:8, "Saul tarried seven days, according to the set time that Samuel had appointed," in which there is almost an express allusion to the instructions given to Saul in the verse before us. But whilst we cannot but regard this as the only true explanation, we cannot agree with Seb. Schmidt, who looks upon the instructions given to Saul in this verse as "a rule to be observed throughout the whole of Samuel's life," that is to say, who interprets ירדתּ in the sense of "as often as thou goest down to Gilgal." For this view cannot be grammatically sustained, although it is founded upon the correct idea, that Samuel's instructions cannot have been intended as a solitary and arbitrary command, by which Saul was to be kept in a condition of dependence. According to our explanation, however, this is not the case; but there was an inward necessity for them, so far as the government of Saul was concerned. Placed as he was by Jehovah as king over His people, for the purpose of rescuing them out of the power of those who were at that time its most dangerous foes, Saul was not at liberty to enter upon the war against these foes simply by his own will, but was directed to wait till Samuel, the accredited prophet of Jehovah, had completed the consecration through the offering of a solemn sacrifice, and had communicated to him the requisite instructions from God, even though he should have to wait for seven days. (Note: The difficulty in question has been solved on the whole quite correctly by Brentius. "It is not to be supposed," he says, "that Samuel was directing Saul to go at once to Gilgal as soon as he should go away from him, and wait there for seven days; but that he was to do this after he had been chosen king by public lot, and having conquered the Ammonites and been confirmed in the kingdom, was about to prepare to make war upon the Philistines, on whose account chiefly it was that he had been called to the kingdom. For the Lord had already spoken thus to Samuel concerning Saul: 'He will save my people from the hands of the Philistines, because I have looked upon my people.' This is the meaning therefore of Samuel's command: Thou hast been called to the kingdom chiefly for this purpose, that thou mayest deliver Israel from the tyranny of the Philistines. When therefore thou shalt enter upon this work, go down into Gilgal and wait there seven days, until I shall come to thee: for thou shalt then offer a holocaust, though not before I come to thee, and I will show thee what must be done in order that our enemies the Philistines may be conquered. The account of this is given below in 1 Samuel 13, where we learn that Saul violated this command.")

Verse 9

When Saul went away from Samuel, to return to Gibeah, "God changed to him another heart," - a pregnant expression for "God changed him, and gave him another heart" (see at Sa1 10:6); and all these signs (the signs mentioned by Samuel) happened on that very day. As he left Samuel early in the morning, Saul could easily reach Gibeah in one day, even if the town where he had met with Samuel was situated to the south-west of Rachel's tomb, as the distance from that tomb to Gibeah was not more than three and a half or four hours. Sa1 10:10 The third sign is the only one which is minutely described, because this caused a great sensation at Gibeah, Saul's home. "And they (Saul and his attendant) came thither to Gibeah." "Thither" points back to "thither to the city" in Sa1 10:5, and is defined by the further expression "to Gibeah" (Eng. version, "to the hill:" Tr.). The rendering ἔκειθεν (lxx) does not warrant us in changing שׁם into משּׁם; for the latter would be quite superfluous, as it was self-evident that they came to Gibeah from the place where they had been in the company of Samuel. Sa1 10:11 When those who had known Saul of old saw that he prophesied with the prophets, the people said one to another, "What has happened to the son of Kish? Is Saul also among the prophets?" This expression presupposes that Saul's previous life was altogether different from that of the disciples of the prophets. Sa1 10:12 And one from thence (i.e., from Gibeah, or from the crowd that was gathered round the prophets) answered, "And who is their father?" i.e., not "who is their president?" which would be a very gratuitous question; but, "is their father a prophet then?" i.e., according to the explanation given by Oehler (Herzog's Real. Enc. xii. p. 216), "have they the prophetic spirit by virtue of their birth?" Understood in this way, the retort forms a very appropriate "answer" to the expression of surprise and the inquiry, how it came to pass that Saul was among the prophets. If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul. On the other hand, the alteration of the text from אביהם (their father) into אביהוּ (his father), according to the lxx, Vulg., Syr., and Arab., which is favoured by Ewald, Thenius, and others, must be rejected, for the simple reason that the question, Who is his father? in the mouth of one of the inhabitants of Gibeah, to whom Saul's father was so well known that they called Saul the son of Kish at once, would have no sense whatever. From this the proverb arose, "Is Saul also among the prophets?" - a proverb which was used to express astonishment at the appearance of any man in a sphere of life which had hitherto been altogether strange to him. Sa1 10:13-16 When Saul had left off prophesying, and came to Bamah, his uncle asked him and his attendant where they had been; and Saul told him, that as they had not found the asses anywhere, they had gone to Samuel, and had learned from him that the asses were found. But he did not relate the words which had been spoken by Samuel concerning the monarchy, from unambitious humility (cf. Sa1 10:22, Sa1 10:23) and not because he was afraid of unbelief and envy, as Thenius follows Josephus in supposing. From the expression "he came to Bamah" (Eng. ver. "to the high place"), we must conclude, that not only Saul's uncle, but his father also, lived in Bamah, as we find Saul immediately afterwards in his own family circle (see Sa1 10:14.).

Verse 17

Saul's Election by Lot. - After Samuel had secretly anointed Saul king by the command of God, it was his duty to make provision for a recognition of the man whom God had chosen on the part of the people also. To this end he summoned the people to Mizpeh, and there instructed the tribes to choose a king by lot. As the result of the lot was regarded as a divine decision, not only was Saul to be accredited by this act in the sight of the whole nation as the king appointed by the Lord, but he himself was also to be more fully assured of the certainty of his own election on the part of God. - (Note: Thenius follows De Wette, and adduces the incompatibility of 1 Samuel 8 and Sa1 10:17-27 with Sa1 9:1-10, Sa1 9:16, as a proof that in Sa1 10:17-27 we have a different account of the manner in which Saul became king from that given in Sa1 9:1-10, Sa1 9:16, and one which continues the account in Sa1 8:22. "It is thoroughly inconceivable," he says, "that Samuel should have first of all anointed Saul king by the instigation of God, and then have caused the lot to be cast, as it were, for the sake of further confirmation; for in that case either the prophet would have tempted God, or he would have made Him chargeable before the nation with an unworthy act of jugglery." Such an argument as this could only be used by critics who deny not only the inspiration of the prophets, but all influence on the part of the living God upon the free action of men, and cannot therefore render the truth of the biblical history at all doubtful. Even Ewald sees no discrepancy here, and observes in his history (Gesch. iii. p. 32): "If we bear in mind the ordinary use made of the sacred lot at that time, we shall find that there is nothing but the simple truth in the whole course of the narrative. The secret meeting of the seer with Saul was not sufficient to secure a complete and satisfactory recognition of him as king; it was also necessary that the Spirit of Jehovah should single him out publicly in a solemn assembly of the nation, and point him out as the man of Jehovah.") Sa1 10:17 העם is the nation in its heads and representatives. Samuel selected Mizpeh for this purpose, because it was there that he had once before obtained for the people, by prayer, a great victory over the Philistines (Sa1 7:5.). Sa1 10:18-19 "But before proceeding to the election itself, Samuel once more charged the people with their sin in rejecting God, who had brought them out of Egypt, and delivered them out of the hand of all their oppressors, by their demand for a king, that he might show them how dangerous was the way which they were taking now, and how bitterly they would perhaps repent of what they had now desired" (O. v. Gerlach; see the commentary on 1 Samuel 8). The masculine הלּחצים is construed ad sensum with המּמלכות. In לו ותּאמרוּ the early translators have taken לו for לא, which is the actual reading in some of the Codices. But although this reading is decidedly favoured by the parallel passages, Sa1 8:19; Sa1 12:12, it is not necessary; since כּי is used to introduce a direct statement, even in a declaration of the opposite, in the sense of our "no but" (e.g., in Rut 1:10, where להּ precedes). There is, therefore, no reason for exchanging לו for לא. Sa1 10:20-21 After this warning, Samuel directed the assembled Israelites to come before Jehovah (i.e., before the altar of Jehovah which stood at Mizpeh, according to Sa1 7:9) according to their tribes and families (alaphim: see at Num 1:16); "and there was taken (by lot) the tribe of Benjamin." הלּכד, lit. to be snatched out by Jehovah, namely, through the lot (see Jos 7:14, Jos 7:16). He then directed the tribe of Benjamin to draw near according to its families, i.e., he directed the heads of the families of this tribe to come before the altar of the Lord and draw lots; and the family of Matri was taken. Lastly, when the heads of the households in this family came, and after that the different individuals in the household which had been taken, the lot fell upon Saul the son of Kish. In the words, "Saul the son of Kish was taken," the historian proceeds at once to the final result of the casting of the lots, without describing the intermediate steps any further. (Note: It is true the Septuagint introduces the words καὶ προσάγουσι τὴν φυλὴν Ματταρὶ εἰς ἄνδρας before ויּלּכד, and this clause is also found in a very recent Hebrew MS (viz., 451 in Kennicott's dissert. gener. p. 491). But it is very evident that these words did not form an integral part of the original text, as Thenius supposes, but were nothing more than an interpolation of the Sept. translators, from the simple fact that they do not fill up the supposed gap at all completely, but only in a very partial and in fact a very mistaken manner; for the family of Matri could not come to the lot εἰς ἄνδρας (man by man), but only κατ ̓ οἴκους (by households: Jos 7:14). Before the household (beth-aboth, father's house) of Saul could be taken, it was necessary that the גּברים (ἄνδρες), i.e., the different heads of households, should be brought; and it was not till then that Kish, or his son Saul, could be singled out as the appointed of the Lord. Neither the author of the gloss in the lxx, nor the modern defender of the gloss, has thought of this.) When the lot fell upon Saul, they sought him, and he could not be found. Sa1 10:22 Then they inquired of Jehovah, "Is any one else come hither?" and Jehovah replied, "Behold, he (whom ye are seeking) is hidden among the things." The inquiry was made through the high priest, by means of the Urim and Thummim, for which בּיהוה שׁאל was the technical expression, according to Num 27:21 (see Jdg 20:27-28; Jdg 1:1, etc.). There can be no doubt, that in a gathering of the people for so important a purpose as the election of a king, the high priest would also be present, even though this is not expressly stated. Samuel presided over the meeting as the prophet of the Lord. The answer given by God, "Behold, he is hidden," etc., appears to have no relation to the question, "Is any one else come?" The Sept. and Vulg. have therefore altered the question into ει ̓ ἔτι ἔρχεται ὁ ἀνήρ, utrumnam venturus esset; and Thenius would adopt this as an emendation. But he is wrong in doing so; for there was no necessity to ask whether Saul would still come: they might at once have sent to fetch him. What they asked was rather, whether any one else had come besides those who were present, as Saul was not to be found among them, that they might know where they were to look for Saul, whether at home or anywhere else. And to this question God gave the answer, "He is present, only hidden among the things." By כּלים (the things or vessels, Eng. ver. the stuff) we are to understand the travelling baggage of the people who had assembled at Mizpeh. Saul could neither have wished to avoid accepting the monarchy, nor have imagined that the lot would not fall upon him if he hid himself. For he knew that God had chosen him; and Samuel had anointed him already. He did it therefore simply from humility and modesty. "In order that he might not appear to have either the hope or desire for anything of the kind, he preferred to be absent when the lots were cast" (Seb. Schmidt). Sa1 10:23-25 He was speedily fetched, and brought into the midst of the (assembled) people; and when he came, he was a head taller than all the people (see Sa1 9:2). And Samuel said to all the people, "Behold ye whom the Lord hath chosen! for there is none like him in all the nation." Then all the people shouted aloud, and cried, "Let the king live!" Saul's bodily stature won the favour of the people (see the remarks on Sa1 9:2). Samuel then communicated to the people the right of the monarchy, and laid it down before Jehovah. "The right of the monarchy" (meluchah) is not to be identified with the right of the king (melech), which is described in Sa1 8:11 and sets forth the right or prerogative which a despotic king would assume over the people; but it is the right which regulated the attitude of the earthly monarchy in the theocracy, and determined the duties and rights of the human king in relation to Jehovah the divine King on the one hand, and to the nation on the other. This right could only be laid down by a prophet like Samuel, to raise a wholesome barrier at the very outset against all excesses on the part of the king. Samuel therefore wrote it in a document which was laid down before Jehovah, i.e., in the sanctuary of Jehovah; though certainly not in the sanctuary at Bamah in Gibeah, as Thenius supposes, for nothing is known respecting any such sanctuary. It was no doubt placed in the tabernacle, where the law of Moses was also deposited, by the side of the fundamental law of the divine state in Israel. When the business was all completed, Samuel sent the people away to their own home. Sa1 10:26 Saul also returned to his house at Gibeah, and there went with him the crowd of the men whose hearts God had touched, sc., to give him a royal escort, and show their readiness to serve him. החיל is not to be altered into החיל בּני, according to the free rendering of the lxx, but is used as in Exo 14:28; with this difference, however, that here it does not signify a large military force, but a crowd of brave men, who formed Saul's escort of honour. Sa1 10:27 But as it generally happens that, where a person is suddenly lifted up to exalted honours or office, there are sure to be envious people found, so was it here: there were בליּעל בּני, worthless people, even among the assembled Israelites, who spoke disparagingly of Saul, saying, "How will this man help us?" and who brought him no present. Minchah: the present which from time immemorial every one has been expected to bring when entering the presence of the king; so that the refusal to bring a present was almost equivalent to rebellion. But Saul was "as being deaf," i.e., he acted as if he had not heard. The objection which Thenius brings against this view, viz., that in that case it would read כם היה והוּא, exhibits a want of acquaintance with the Hebrew construction of a sentence. There is no more reason for touching ויהי than ויּלכוּ in Sa1 10:26. In both cases the apodosis is attached to the protasis, which precedes it in the form of a circumstantial clause, by the imperfect, with vav consec. According to the genius of our language, these protases would be expressed by the conjunction when, viz.: "when Saul also went home, ... there went with him," etc.; and "when loose (or idle) people said, etc., he was as deaf."

Verse 1

Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him. I. He anointed him and kissed him, Sa1 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him. II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, Sa1 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, Sa1 10:3, Sa1 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (Sa1 10:5, Sa1 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, Sa1 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, Kg2 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned. III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (Sa1 10:7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, Sa1 10:8. How his failing in this matter proved his fall we find afterwards, Sa1 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.

Verse 9

Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told, I. What occurred by the way, Sa1 10:9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power. II. What occurred when he came near home. They came to the hill (Sa1 10:10), that is, to Gibeah, or Geba, which signifies a hill, and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets in their devotion, and that with as much decorum and as great a transport of affection as any of them: He prophesied among them. Now, 1. His prophesying was publicly taken notice of, Sa1 10:11, Sa1 10:12. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Num 11:25. Now, (1.) They all wondered to see Saul among the prophets: What is this that has come to the son of Kish? Though this school of the prophets was near his father's house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, Act 9:21. Where God gives another heart it will soon show itself. (2.) One of them, that was wiser than the rest, asked, "Who is their father, or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?" Or, "Is not Samuel their father?" Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel's roof. (3.) It became a proverb, commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or at least being found in good company, Is Saul among the prophets? Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still. 2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place (Sa1 10:13), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But, (2.) He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, Sa1 10:14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom, Sa1 10:14, Sa1 10:15. This was an instance, [1.] Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that the world knows them not, Jo1 3:1. [2.] Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.

Verse 17

Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, Sa1 10:17), Samuel acts for God among them. I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (Sa1 10:18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (Sa1 10:19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them. II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, Sa1 10:19. Benjamin is taken out of all the tribes (Sa1 10:20), and out of that tribe Saul the son of Kish, Sa1 10:21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen 49:10, Gen 49:27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again. III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (Sa1 10:21), he had hidden himself among the stuff (Sa1 10:22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with. 1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm. 2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, Sa1 10:23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it. IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, Sa1 10:23. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Psa 72:15, Prayer shall be made for him continually. See Psa 20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live. V. Samuel settles the original contract between them, and leaves it upon record, Sa1 10:25. He had before told them the manner of the king (Sa1 8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (Sa1 8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king. VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But, 1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, Sa1 10:26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (Sa1 10:27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it. 2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.

Verse 1

10:1 Samuel later repeated this process by anointing David with olive oil (16:13). • The people of Israel did not belong to the king but to the Lord. The king was to act as manager rather than owner (cp. 8:10-18).

Verse 2

10:2-6 These three “signs” were to convince a reluctant Saul (9:21) that he had in fact been chosen to be king.

10:2 Rachel’s tomb at Zelzah: See Gen 35:16-20; the precise location is unknown.

Verse 3

10:3 oak of Tabor: This location, somewhere in Benjamin, is not to be confused with the village of the same name in Zebulun (1 Chr 6:77). • Bethel: See study note on 1 Sam 7:16.

Verse 5

10:5 Gibeah of God, Saul’s hometown (10:26), had been a lawless city (Judg 19–21). Nowhere else is it described as being “of God.” This description might point to God’s ownership of the town despite the occupation of the Philistines. • band: Prophets often lived in groups (e.g., 2 Kgs 2:3). • harp . . . lyre: Ancient prophets sometimes used musical instruments to stimulate and accompany prophesying (e.g., 2 Kgs 3:15).

Verse 6

10:6 prophesy: Cp. 2 Sam 23:2; Acts 2:29-31. • different person: Saul would become a spiritual and charismatic national leader (cp. 1 Sam 16:14).

Verse 7

10:7 for God is with you: God’s presence empowered Saul to carry out his responsibilities.

Verse 8

10:8 Gilgal: See study note on 7:16. • wait for seven days: Saul apparently fulfilled this instruction in 11:14-15 (cp. 13:8).

Verse 9

10:9 a new heart: God gave Saul courage and strength, helping him overcome his hesitancy and enabling him to be king (10:6).

Verse 10

10:10 the Spirit of God came powerfully upon Saul: See “The Spirit’s Presence” Theme Note; see also 11:6; Judg 14:6, 19; 15:14; cp. Acts 2:17-18, 39). • When Saul . . . began to prophesy, it was a clear sign that he had been chosen to lead Israel (see also 1 Sam 19:18-23).

Verse 11

10:11 Those who knew Saul might have known him to be nonreligious and thus an unlikely candidate for prophet. Their surprise might indicate disappointment at receiving a prophet instead of a king (cp. John 6:14-15).

Verse 12

10:12 “Can anyone become a prophet, no matter who his father is?” Unlike priests and kings, prophets never inherited their office. Possibly the people were asking why Saul, whose well-to-do father was well known, would associate himself with a group of people who had no pedigree.

Verse 16

10:16 Perhaps Saul didn’t tell his uncle because he had lingering uncertainty about what had transpired.

Verse 17

10:17 An earlier generation had gathered at Mizpah to decimate the tribe of Benjamin (Judg 20:1-4), making the city an ironic place to inaugurate a man of Benjamin as king.

Verse 18

10:18 rescued you . . . from all of the nations: Israel did not need a human king to rescue them; they needed God, but they had rejected him (10:19).

Verse 19

10:19 rejected your God: See also 8:7. Israel was rejecting God’s ability to protect and save them. • Clans are subdivisions of tribes.

Verse 20

10:20 chosen by lot: Cp. Lev 16:8; Josh 18:6; 1 Chr 26:12-16; Acts 1:26.

Verse 25

10:25 rights and duties of a king: See Deut 17:14-20. • He wrote them: Cp. Exod 24:4; Josh 24:26. • Samuel placed the document before the Lord—presumably in the Tabernacle. This position showed that God would honor those who lived by the covenant and punish those who violated it.

Verse 26

10:26–11:13 Saul proved his capacity for leadership by tolerating opposition and rescuing the town of Jabesh-gilead.

10:26 whose hearts God had touched: God gave people confidence in Saul’s ability to lead (cp. 10:9).

Verse 27

10:27 These men were scoundrels (cp. 2:12) because they scorned God’s chosen king. • Gifts were given to show homage (Gen 32:13, 18, 20), political friendship (2 Kgs 20:12), or submission (Judg 3:15, 17). • ignored them: Saul’s self-restraint while being insulted was a sign of maturity. In contrast, Proverbs 16:14 speaks of a king’s potentially explosive rage when somebody crosses him. See also 1 Sam 11:12-13. • [Nahash . . . Jabesh-gilead]: See NLT note. Whether this paragraph was part of the original text is uncertain, but it provides historical context for 11:1-15 (e.g., 11:2).