1 Samuel 9:11
Verse
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Young maidens going out to draw water - So far is it from being true, that young women were always kept closely shut up at home, that we find them often in the field, drawing and carrying water, as here.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
As they were going up to the high place of the town, they met maidens coming out of the town to draw water; and on asking them whether the seer was there, they received this answer: "Yes; behold, he is before thee: make haste, now, for he has come into the town to-day; for the people have a sacrifice to-day upon the high place." Bamah (in the singular) does not mean the height or hill generally; but throughout it signifies the high place, as a place of sacrifice or prayer.
Jamieson-Fausset-Brown Bible Commentary
as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.
John Gill Bible Commentary
And as they went up the hill to the city,.... For the city was built upon an hill, from whence it had the name of Ramah, which signifies high and lifted up: they found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family; see Gill on Gen 24:11; see Gill on Gen 24:15; see Gill on Gen 24:16. R. Akiba (e) makes this observation, that whenever a man meets maidens coming out of a city before he goes into it, it is a token of prosperity to him; and instances in the cases of Abraham's servant, of Jacob, and of Moses, and here of Saul, who was informed of a kingdom, and anointed for it, see Gen 24:14 Exo 2:16, and said unto them, is the seer here? meaning, is he in the city? or is he at home? or is he in the country? (e) In Pirke Eliezer, c. 36. fol. 39. 1. 2.
Matthew Henry Bible Commentary
Here, I. Saul, by an ordinary enquiry, is directed to Samuel, Sa1 9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (Sa1 9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh 1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However, 1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, Sa1 9:12, Sa1 9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (Sa1 7:17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us." 2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, Sa1 9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father. II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself. 1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, Sa1 9:15, Sa1 9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (Sa1 8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo 3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job 33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, Co2 3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (Sa1 8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect. 2. When Saul came up towards him in the street God again whispered Samuel in the ear (Sa1 9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.
1 Samuel 9:11
Saul Chosen as King
10“Good,” said Saul to his servant. “Come, let us go.” So they set out for the city where the man of God was.11And as they were climbing the hill to the city, they met some young women coming out to draw water and asked, “Is the seer here?”
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Young maidens going out to draw water - So far is it from being true, that young women were always kept closely shut up at home, that we find them often in the field, drawing and carrying water, as here.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
As they were going up to the high place of the town, they met maidens coming out of the town to draw water; and on asking them whether the seer was there, they received this answer: "Yes; behold, he is before thee: make haste, now, for he has come into the town to-day; for the people have a sacrifice to-day upon the high place." Bamah (in the singular) does not mean the height or hill generally; but throughout it signifies the high place, as a place of sacrifice or prayer.
Jamieson-Fausset-Brown Bible Commentary
as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.
John Gill Bible Commentary
And as they went up the hill to the city,.... For the city was built upon an hill, from whence it had the name of Ramah, which signifies high and lifted up: they found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family; see Gill on Gen 24:11; see Gill on Gen 24:15; see Gill on Gen 24:16. R. Akiba (e) makes this observation, that whenever a man meets maidens coming out of a city before he goes into it, it is a token of prosperity to him; and instances in the cases of Abraham's servant, of Jacob, and of Moses, and here of Saul, who was informed of a kingdom, and anointed for it, see Gen 24:14 Exo 2:16, and said unto them, is the seer here? meaning, is he in the city? or is he at home? or is he in the country? (e) In Pirke Eliezer, c. 36. fol. 39. 1. 2.
Matthew Henry Bible Commentary
Here, I. Saul, by an ordinary enquiry, is directed to Samuel, Sa1 9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (Sa1 9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh 1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However, 1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, Sa1 9:12, Sa1 9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (Sa1 7:17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us." 2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, Sa1 9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father. II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself. 1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, Sa1 9:15, Sa1 9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (Sa1 8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo 3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job 33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, Co2 3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (Sa1 8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect. 2. When Saul came up towards him in the street God again whispered Samuel in the ear (Sa1 9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.