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1 Samuel 10:8
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David WilkersonDavid WilkersonSummary
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- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Seven days shalt thou tarry - I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See Sa1 11:14, Sa1 11:15.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.")
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
1 Samuel 10:8
Samuel Anoints Saul
7When these signs have come, do as the occasion demands, for God is with you.8And you shall go before me to Gilgal, and surely I will come to you to offer burnt offerings and to sacrifice peace offerings. Wait seven days until I come to you and show you what you are to do.”
- Scripture
- Sermons
- Commentary
The Awful Sin of Pride
By David Wilkerson3.7K1:07:541SA 9:251SA 10:8PRO 6:16MAT 6:33In this sermon, the preacher emphasizes the importance of patience and waiting on God's timing. He warns against making impulsive and fleshly decisions that can lead to disaster. The preacher encourages the audience to trust in God's ability to work things out in His own time and way. He also highlights the need to walk before the Lord in righteousness with joyful patience and long-suffering. The sermon is based on various biblical references, including Job, 1 Samuel, and Colossians.
The Path That Pride Leads To
By David Wilkerson0PrideHumility1SA 9:251SA 10:8PSA 10:4PRO 11:2PRO 16:18ISA 2:11LUK 14:11JAS 4:61JN 2:16REV 3:10David Wilkerson emphasizes the destructive nature of pride, which is at the forefront of what God detests. He illustrates how pride leads to impatience and disobedience, using King Saul's failure to wait for God's direction as a cautionary example. Wilkerson contrasts pride with humility, defining true humility as complete dependence on God and His timing. He reassures believers of God's promise to protect those who remain faithful and patient in their trials. The sermon calls for self-examination to recognize and combat the pride that can hinder spiritual growth.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Seven days shalt thou tarry - I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See Sa1 11:14, Sa1 11:15.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.")
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).