Exegetical and Hermeneutical Commentary of 1 Samuel 9:1
Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
Ch. 1Sa 9:1-2. Saul’s genealogy
1. Now there was a man ] “The sacred historian now tracks as it were another stream of events which were to concur in working out God’s providential purpose of giving a king to Israel.” Speaker’s Commentary.
Kish, the son of Abiel ] See note on 1Sa 14:50.
a mighty man of power ] The Heb. may mean either ( a) a valiant man, as in ch. 1Sa 16:18, or ( b) a wealthy man as in Rth 2:1. Perhaps the ideas of personal valour and family importance are both included here, as in the Sept. rendering , ‘a powerful man.’
Fuente: The Cambridge Bible for Schools and Colleges
The genealogy of Saul is here given as far as Aphiah (Abiah, 1Ch 7:8), who was of the house of Becher the son of Benjamin Gen 46:21. Kish 1Ch 9:35-39 was the son of Ner the son of Jehiel, (or, Abiel here and 1Sa 14:51), the first settler (father, 1Ch 9:35) at Gibeon, or Gibeah of Saul, and who married Maachah, a daughter or granddaughter of Caleb. If so, it is obvious that the names of several generations are omitted between Kish and Abiel, and among them that from which the family of Matri 1Sa 10:21 was called.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER IX
Saul’s lineage and description; he is sent by his father to
seek some lost asses, 1-5.
Not finding them, he purposes to go and consult Samuel
concerning the proper method of proceeding, 6-14.
The Lord informs Samuel that he should anoint Saul king, 15, 16.
Samuel invites Saul to dine with him, and informs him that the
asses are found; and gives him an intimation that he is to be
king, 17-21.
Saul dines with Samuel, and afterwards he is taken to the
house-top, where both commune together, 22-27.
NOTES ON CHAP. IX
Verse 1. A mighty man of power.] Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son. See 1Sa 9:2.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whose name was Kish.
Object. His name was Ner, 1Ch 8:33; 9:39.
Answ. Either his father had two names, as was usual among the Hebrews; or Kish was really his father that begot him; and Ner, the brother of Kish, 1Sa 14:51; 1Ch 9:36, is called his father, because, upon the death of Kish, he took the care of his education, and brought him up as his own son.
A Benjamite, Heb. the son of a man of Jemini, i.e. either of Benjamin, or of a place, or of a man, called Jemini.
A mighty man of power, i.e. a man of great courage and strength; which tends to Sauls commendation: otherwise, a man of great wealth. But that seems confuted by Sauls words below, 1Sa 9:21, and the peoples contempt of him, 1Sa 10:27.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. a mighty man of powerthatis, of great wealth and substance. The family was of highconsideration in the tribe of Benjamin, and therefore Saul’s wordsmust be set down among the common forms of affected humility, whichOriental people are wont to use.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now there was a man of Benjamin,…. Of the tribe of Benjamin, which had its name from the youngest son of Jacob, and one of this tribe was the first king of Israel:
whose name was Kish: whom the apostle calls Cis, Ac 13:21, and Josephus i Cises; his name, according to Hillerus k, signifies “ensnared”; for what reason it was given him is not certain:
the son of Abiel; in 1Ch 8:33, he is called Ner that begat Kish; and in this book, 1Sa 14:50 Ner and Kish are represented as brethren, the sons of Abiel: to reconcile this, it may be observed, that Ner being the elder brother, on the death of his father Abiel, had the care and bringing up of his younger brother Kish; and therefore when he is said to beget him, the meaning is, not that he was the parent of him, but the bringer up of him; or rather, as Kimchi thinks, Abiel had two sons, one of which was Ner; and that he had two sons, one that was called after his own name Ner, who was the father of Abner; and the other Kish, the father of Saul:
the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite; of these persons we nowhere else read:
a mighty man of power; not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1Sa 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind.
i Antiqu. l. 6. c. 4. sect. 1. k Onomastic. Sacr. p. 405.
Fuente: John Gill’s Exposition of the Entire Bible
When the Lord had instructed Samuel to appoint a king over the nation, in accordance with its own desire, He very speedily proceeded to show him the man whom He had chosen. Saul the Benjaminite came to Samuel, to consult him as a seer about his father’s she-asses, which had been lost, and for which he had been seeking in all directions in vain (1Sa 9:1-14). And the Lord had already revealed to the prophet the day before, that He would send him the man who had been set apart by Him as the king of Israel; and when Samuel met with Saul, He pointed him out as the man to whom He had referred (1Sa 9:15-17). Accordingly, Samuel invited Saul to be his guest at a sacrificial meal, which he was about to celebrate (1Sa 9:18-24). After the meal he made known to him the purpose of God, anointed him as king (1Sa 9:25-27; 1Sa 10:1), and sent him away, with an announcement of three signs, which would serve to confirm his election on the part of God (1Sa 10:2-16). This occurrence is related very circumstantially, to bring out distinctly the miraculous interposition of God, and to show that Saul did not aspire to the throne; and also that Samuel did not appoint of his own accord the man whom he was afterwards obliged to reject, but that Saul was elected by God to be king over His people, without any interference on the part of either Samuel or himself.
(Note: There is no tenable ground for the assumption of Thenius and others, that this account was derived from a different source from 1 Samuel 8, 1Sa 10:17-27, and 1Sa 10:11.; for the assertion that 1Sa 10:17-27 connects itself in the most natural way with 1 Samuel 8 is neither well-founded nor correct. In the first place, it was certainly more natural that Samuel, who was to place a king over the nation according to the appointment of God, should be made acquainted with the man whom God had appointed, before the people elected him by lot. And secondly, Saul’s behaviour in hiding himself when the lots were cast ( 1Sa 10:21.), can only be explained on the supposition that Samuel had already informed him that he was the appointed king; whereas, if this had not been the case, it would be altogether incomprehensible.)
1Sa 9:1-2 Saul searches for his father’s asses. – 1Sa 9:1, 1Sa 9:2. The elaborate genealogy of the Benjaminite Kish, and the minute description of the figure of his son Saul, are intended to indicate at the very outset the importance to which Saul attained in relation to the people of Israel, Kish was the son of Abiel: this is in harmony with 1Sa 14:51. But when, on the other hand, it is stated in 1Ch 8:33; 1Ch 9:39, that Ner begat Kish, the difference may be reconciled in the simplest manner, on the assumption that the Ner mentioned there is not the father, but the grandfather, or a still more remote ancestor of Kish, as the intervening members are frequently passed over in the genealogies. The other ancestors of Kish are never mentioned again. refers to Kish, and signifies not a brave man, but a man of property, as in Rth 2:1. This son Saul (i.e., “ prayed for:” for this meaning of the word, comp. 1Sa 1:17, 1Sa 1:27) was “ young and beautiful.” It is true that even at that time Saul had a son grown up (viz., Jonathan), according to 1Sa 13:2; but still, in contrast with his father, he was “a young man,” i.e., in the full vigour of youth, probably about forty or forty-five years old. There is no necessity, therefore, to follow the Vulgate rendering electus . No one equalled him in beauty. “ From his shoulder upwards he was higher than any of the people.” Such a figure as this was well adapted to commend him to the people as their king (cf. 1Sa 10:24), since size and beauty were highly valued in rulers, as signs of manly strength (see Herod. iii. 20, vii. 187; Aristot. Polit. iv. c. 24).
1Sa 9:3-5 Having been sent out by his father to search for his she-asses which had strayed, Saul went with his servant through the mountains of Ephraim, which ran southwards into the tribe-territory of Benjamin (see at 1Sa 1:1), then through the land of Shalishah and the land of Shaalim, and after that through the land of Benjamin, without finding the asses; and at length, when he had reached the land of Zuph, he determined to return, because he was afraid that his father might turn his mind from the asses, and trouble himself about them (the son and servant). , to desist from a thing, to give it up or renounce it.
As Saul started in any case from Gibeah of Benjamin, his own home ( 1Sa 10:10., 1Sa 10:26, 1Sa 11:4; 1Sa 15:34; 1Sa 23:19; 1Sa 26:1), i.e., the present Tuleil el Phul, which was an hour or an hour and a half to the north of Jerusalem (see at Jos 18:28), and went thence into the mountains of Ephraim, he no doubt took a north-westerly direction, so that he crossed the boundary of Benjamin somewhere between Bireh and Atarah, and passing through the crest of the mountains of Ephraim, on the west of Gophnah (Jifna), came out into the land of Shalishah. Shalishah is unquestionably the country round (or of) Baal-shalishah (2Ki 4:42), which was situated, according to Eusebius ( Onom. s.v. : Beth-sarisa or Beth-salisa), in regione Thamnitica , fifteen Roman miles to the north of Diospolis (Lydda), and was therefore probably the country to the west of Jiljilia, where three different wadys run into one large wady, called Kurawa; and according to the probable conjecture of Thenius, it was from this fact that the district received the name of Shalishah, or Three-land. They proceeded thence in their search to the land of Shaalim: according to the Onom. ( s.v.), “a village seven miles off, in finibus Eleutheropoleos contra occidentem .” But this is hardly correct, and is most likely connected with the mistake made in transposing the town of Samuel to the neighbourhood of Diospolis (see at 1Sa 1:1). For since they went on from Shaalim into the land of Benjamin, and then still further into the land of Zuph, on the south-west of Benjamin, they probably turned eastwards from Shalishah, into the country where we find Beni Mussah and Beni Salem marked upon Robinson ‘s and v. de Velde’s maps, and where we must therefore look for the land of Shaalim, that they might proceed thence to explore the land of Benjamin from the north-east to the south-west. If, on the contrary, they had gone from Shaalim in a southerly or south-westerly direction, to the district of Eleutheropolis, they would only have entered the land of Benjamin at the south-west corner, and would have had to go all the way back again in order to go thence to the land of Zuph. For we may infer with certainty that the land of Zuph was on the south-west of the tribe-territory of Benjamin, from the fact that, according to 1Sa 10:2, Saul and his companion passed Rachel’s tomb on their return thence to their own home, and then came to the border of Benjamin. On the name Zuph, see at 1Sa 1:1.
1Sa 9:6 When Saul proposed to return home from the land of Zuph, his servant said to him, “ Behold, in this city ( ‘this,’ referring to the town which stood in front of them upon a hill) is a man of God, much honoured; all that he saith cometh surely to pass: now we will go thither; perhaps he will tell us our way that we have to go ” ( lit. have gone, and still go, sc., to attain the object of our journey, viz., to find the asses). The name of this town is not mentioned either here or in the further course of this history. Nearly all the commentators suppose it to have been Ramah, Samuel’s home. But this assumption has no foundation at all in the text, and is irreconcilable with the statements respecting the return in 1Sa 10:2-5. The servant did not say there dwells in this city, but there is in this city (1Sa 9:6; comp. with this 1Sa 9:10, “They went into the city where the man of God was,” not “dwelt”). It is still more evident, from the answer given by the drawers of water, when Saul asked them, “ Is the seer here? ” (1Sa 9:11), – viz., “ He came to-day to the city, for the people have a great sacrifice upon the high place ” (1Sa 9:12), – that the seer (Samuel) did not live in the town, but had only come thither to a sacrificial festival. Moreover, “every impartial man will admit, that the fact of Samuel’s having honoured Saul as his guest at the sacrificial meal of those who participated in the sacrifice, and of their having slept under the same roof, cannot possibly weaken the impression that Samuel was only there in his peculiar and official capacity. It could not be otherwise than that the presidency should be assigned to him at the feast itself as priest and prophet, and therefore that the appointments mentioned should proceed from him. And it is but natural to assume that he had a house at his command for any repetition of such sacrifices, which we find from 2 Kings 4 to have been the case in the history of Elisha” (Valentiner). And lastly, the sacrificial festival itself does not point to Ramah; for although Samuel had built an altar to the Lord at Ramah (1Sa 7:17), this was by no means the only place of sacrifice in the nation. If Samuel offered sacrifice at Mizpeh and Gilgal (1Sa 7:9; 1Sa 10:8; 1Sa 13:8.), he could also do the same at other places. What the town really was in which Saul met with him, cannot indeed be determined, since all that we can gather from 1Sa 10:2, is, that it was situated on the south-west of Bethlehem.
1Sa 9:7-8 Saul’s objection, that they had no present to bring to the man of God, as the bread was gone from their vessels, was met by the servant with the remark, that he had a quarter of a shekel which he would give.
1Sa 9:9-10 Before proceeding with the further progress of the affair, the historian introduces a notice, which was required to throw light upon what follows; namely, that beforetime, if any one wished to inquire of God, i.e., to apply to a prophet for counsel from God upon any matter, it was customary in Israel to say, We will go to the seer, because “ he that is now called a prophet was beforetime called a seer.” After this parenthetical remark, the account is continued in 1Sa 9:10. Saul declared himself satisfied with the answer of the servant; and they both went into the town, to ask the man of God about the asses that were lost.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Parentage of Saul. | B. C. 1075. |
1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. 2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
We are here told, 1. What a good family Saul was of, v. 1. He was of the tribe of Benjamin; so was the New-Testament Saul, who also was called Paul, and he mentions it as his honour, for Benjamin was a favourite, Rom 11:1; Phi 3:5. That tribe had been reduced to a very small number by the fatal war with Gibeah, and much ado there was to provide wives for those 600 men that were the poor remains of it out of that diminished tribe, which is here called, with good reason, the smallest of the tribes of Israel, v. 21. Saul sprang as a root out of a dry ground. That tribe, though fewest in number, was first in dignity, God giving more abundant honour to that part which lacked, 1 Cor. xii. 24. His father was Kish, a mighty man of power, or, as the margin reads it, in substance; in spirit bold, in body strong, in estate wealthy. The whole lot of the tribe of Benjamin coming to be distributed among 600 men, we may suppose their inheritances were much larger than theirs who were of other tribes, an advantage which somewhat helped to balance the disadvantage of the smallness of their number. 2. What a good figure Saul made, v. 2. No mention is here made of his wisdom or virtue, his learning or piety, or any of the accomplishments of his mind, but that he was a tall, proper, handsome man, that had a good face, a good shape, and a good presence, graceful and well proportioned: Among all the children of Israel there was not a goodlier person than he; and, as if nature had marked him for pre-eminence and superiority, he was taller by the head and shoulders than any of the people, the fitter to be a match for the giants of Gath, the champions of the Philistines. When God chose a king after his own heart he pitched upon one that was not at all remarkable for the height of his stature, nor any thing in his countenance but the innocence and sweetness that appeared there, 1Sa 16:7; 1Sa 16:12. But when he chose a king after the people’s heart, who aimed at nothing so much as stateliness and grandeur, he pitched upon this huge tall man, who, if he had no other good qualities, yet would look great. It does not appear that he excelled in strength so much as he did in stature; Samson did, and him they slighted, bound, and betrayed into the hands of the Philistines; justly therefore are they now put off with one who, though of uncommon height, is weak as other men. They would have a king like the nations, and the nations commonly chose portly men for their kings.
Fuente: Matthew Henry’s Whole Bible Commentary
First Samuel – Chapter 9
Saul Seeking Asses, vs. 1-10
The Lord is about to introduce to Israel a man like they desired to be their king. He came from a family in the tribe of Benjamin, the smallest of the tribes, because of their near decimation in the civil war of the early years of the judges (Judges, chap. 19-21). The opening verse of this chapter introduces the father, Kish, and traces his lineage back to an ancestor named Aphiah. In the various accounts of Saul’s ancestors and Benjamin’s descendants it is hard to identify Aphiah. It appears that some of Benjamin’s descendants had variable names. Perhaps Aphiah may be identified with Ahio, the grandson of Benjamin (see 1Ch 8:4; 1Ch 8:31).
Saul is described as a choice young man. “Goodly” indicates a handsome physique. He was head and shoulders taller than the average man of Israel. In short, he was the kind of man the elders had requested Samuel to make king over Israel. A tall, handsome man like Saul, from a renowned family in the tribe of Benjamin, would give them something to boast about among themselves. He would look fine at the head of their armies when they went into battle, as they desired.
Lost asses were the occasion the Lord used to get Saul introduced to Israel. His father sent Saul and a servant searching for the asses, and they traveled over a wide area of the country in a fruitless quest. Their trek took them throughout Ephraim, through Shalisha, which was across the mountains to the west in the Mediterranean slope. From here they proceeded to Shalim, which is thought to have been in the tribe of Manasseh. Then they traveled through the tribe of Benjamin, arriving at last in the region of Zuph, the home district of Samuel. While the town to which they came is not named it was obviously Ramah, for it was the home of Samuel.
Saul was ready to give up, fearing his father’s anxiety for their welfare. The servant, being aware of the presence of. Samuel in the city where they were, suggested they take their quandary to the prophet and ask him to tell them where the asses were. Saul protested that they had nothing for a present to the man of God. But the servant had a quartershekel of silver (about 19) which he offered to give the man of God. So it was decided to inquire of him.
Here it is explained that the prophet in those early times was called a seer. There are two Hebrew words translated “seer” in the English, both of which literally mean, “one who sees.” It seems that one of them in later usage was generally translated “prophet” and the other “seer.” Samuel made the office of the prophet a permanent thing in Israel, and established the first school of the prophets (see 1Sa 10:10; 1Sa 19:18-20).
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPOSITORY NOTES
1Sa. 9:1. Now, there was a man of Benjamin. The elaborate genealogy of the Benjamite Kish, and the minute description of the figure of his son Saul, are intended to indicate at the very outset the importance to which Saul attained in relation to the people of Israel. Kish was the son of Abiel: this is in harmony with 1Sa. 14:51. But when, on the other hand, it is stated in 1Ch. 8:33; 1Ch. 9:39, that Ner begat Kish, the difference may be reconciled in the simplest manner, on the assumption that the Ner mentioned there is not the father, but the grandfather, or a still more remote ancestor of Kish, as the intervening members are frequently passed over in the genealogies (Kiel). A mighty man of power, rather, a rich well-to-do man (Erdmann).
1Sa. 9:2. Saul. Heb. Shul; i.e., desired, asked for: his name was an omen of his history (Wordsworth). From his shoulders and upward. It is evident that he must have been only a little under seven feet high (Jamieson). See also note on 1Sa. 10:23.
1Sa. 9:3. The asses of Kish, etc. The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were dispatched in search of them. Such travelling searches are common; and as each owner has his stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Sauls had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty (Jamieson). The superintendence of the cattle was anciently an occupation held in much esteem. It was regarded as the proper office of a son, and by no means implies the smallness of Kishs possessions or his want of servants. Among cattle in the East at all times, and especially ere horses were used for riding, asses were esteemed of much importance. If such an incident now happened in Palestine, it would be at once concluded that the animals had been stolen, and it speaks well for the state of society in the times of Samuel, that this suspicion never crossed the mind of Saul or his father (Kitto).
1Sa. 9:4. And as he passed through Mount Ephraim, etc. As Saul started in any case from Gibeah of Benjamin, his own home (1Sa. 10:10-26, etc.), i.e. the present Tuliel el Phul, which was an hour or an hour and a half to the north of Jerusalem, and went thence into the mountains of Ephraim, he no doubt took a north-westerly direction, so that he crossed the boundary of Benjamin somewhere between Bireh and Atarah, and passing through the crest of the mountains of Ephraim, came out into the land of Shalisha. Shalisha is unquestionably the country round Baal-shalisha (2Ki. 4:42), which was situated, according to Eusebius, fifteen Roman miles to the north of Lydda, and was therefore probably the country to the west of Jiljilia, where three different wadys run into one large wady, called Kurawa; and according to the probable conjecture of Thenius, it was from this fact that the district received the name of Shalisha, or Three-land. Since they went on from Shaalim into the land of Benjamin, and then still further into the land of Zuph, on the south-west of Benjamin, they probably turned eastwards from Shalishah into the country where we find Beni Mussah and Beni Salem marked upon. Robinsons and V. de Veldes maps, and where we must therefore look for the land of Shaalim, that they might proceed thence to explore the land of Benjamin from the north-east to the south-west. (Keil).
1Sa. 9:5. Land of Zuph. Nothing is certainly known of the land of Zuph, but we may infer with certainty that it was on the south-west of the tribe-territory of Benjamin, from the fact that, according to 1Sa. 10:2, Saul and his companion passed Rachels tomb on their return thence to their own home, and then came to the border of Benjamin. (Keil).
1Sa. 9:6. This city. Some commentators suppose that this city was Ramah, Samuels residence; but Keil, Jamieson, Wordsworth, and others, consider that several circumstances are against this supposition, especially the mention of Rachels sepulchre in 1Sa. 10:2. Peradventure he can show us our way, etc. We may fancy that the man and his master either entertained a very high sense of the importance of their asses, or a very low one of the prophetic office; but the man would scarcely have reached this conclusion unless it were notorious that Samuel had often been consulted respecting things lost or stolen. We may therefore infer that, at the commencement of the prophetic office in the person of Samuel, it was usual, in order to encourage confidence in their higher vaticinations, and to prevent that dangerous resort to heathen divinations, for the prophets to afford counsel when required in matters of private concernment. (Kitto).
1Sa. 9:7. What shall we bring the man? Then, as now in the East, it would have been the height of rudeness and indecorum for anyone to present himself before a superior or even an equal, without some present, more or less, according to his degree, not by any means as a fee or a bribe, but in testimony of his homage, respect, or compliments (Kitto). This does not exclude the supposition that the prophets depended for support on these voluntary gifts. (Erdmann).
1Sa. 9:8. Fourth part of shekel of silver. Rather more than sixpence. Contrary to our western notions, money is in the East the most acceptable form in which a present can be made to a man of rank. (Jamieson).
1Sa. 9:9. These words are manifestly a gloss inserted in the older narrative to explain the use of the term Seer. One among many instances which prove how the very letter of the contemporary narrative was preserved by those who in later times compiled the histories. (Biblical Commentary). Prophet Seer. There has been much discussion as to the distinction between these two words; and it is not easy to decide the question, for in some passages, as here, they appear to be used synonymously, or as applied to the same individuals, whereas in others they are contrasted (1Ch. 29:29; Isa. 29:10; Isa. 30:10). The first, from the verb to see, sufficiently shows that the power of the person arose from mental vision. The second, from a verb to bubble up, as a spring or fountain, signifies that the message which the Nabi (prophet) delivered was derived from God; and hence it is always rendered a prophet. Accordingly Havernick (Introduction to the Old Testament) considers the first term as marking the receptive act of revelation, and the second as describing the office of the prophetsthat of communicating the word of God. Hence, after the institution of the schools by Samuel, it became the official title of the prophets; and the two functions were united in, or performed by the same person. (Jamieson). This statement has special interest in connection with the history of the prophetic work in Israel. The change of name from Roeh (seer) to Nabi (prophet) and Chozeh (gazer) had its ground probably in the development of the religious constitution. Up to some time before the author of Samuel wrote, the non-sacerdotal, non-Levitical religious teacher was one distinguished by seeing visions, or by seeing into the will of God. This is Gods definition of the prophet in Num. 12:6; it is involved in 1Sa. 3:1; 1Sa. 3:15, and in the visions of the patriarchs. The Law of Moses was the complete and sufficient guide for life and worship, and it was only in special individual matters that the divine direction was given, and then it was through the medium of a vision. He who saw the vision was a Roeh, and it was natural enough that he should be consulted by the people about many matters. But in process of time the mechanicalness and deadness to which the legal ritual constantly tended called forth an order of men who expounded and enforced the spirituality of the law, speaking as God bade them, speaking for God, entering as a prominent element into the religious life of the nation. He who thus spake was a Nabi, and as he, too, might have visions, he was sometimes called Chozeh the gazer. As this speaker for God gradually took the place of the old seer of visions, the word Nabi replaced Roeh in popular usage. It seems that the change began in or about Samuels time, and was completed about three centuries later, Roeh still maintaining itself in the language, though rarely used. On the other hand, Nabi may have been used infrequently in early times in reference to Abraham and Moses, and have become afterwards the common term, or the occurrence of the word in the Pentateuch may be the transference of a late word to earlier times. (Transr. of Langes Commentary).
1Sa. 9:12. High place. Of such Bamoth, or holy places on heights, where the people assembled for sacrifice and prayer, there were several during the unquiet times of the judges, especially after the central Sanctuary at Shiloh ceased to exist, till the building of the Temple (comp. 1Sa. 7:9; 1Sa. 10:8; 1Sa. 13:8; 1Sa. 16:2, etc.), as, indeed, the patriarchs sacrificed on high places (Gen. 12:8). It was not till after the building of the Temple that the high-place worship, which easily degenerated into idolatry, was completely done away with (2Ki. 23:4-23) (Erdmann).
1Sa. 9:13. To eat. This was a sacrificial feast following a peace offering.
MAIN HOMILETICS OF THE PARAGRAPH.1Sa. 9:1-14
SAULS SEARCH FOR THE LOST ASSES
I. This narrative reveals the action of the natural and the supernatural in the Divine Providence. There is no part of the globe on which we live that is not under the influence of the sunthe centre of the solar system. If there are caves and valleys where no sunshine can enter, the daylight finds its way into them, or if they are closed against the light, they are still influenced by the suns gravitating power, for there is no particle of the globe that is hid from this hold of the sun upon it. And as surely as there is an all-pervading influence from the sun upon the entire material globe, so there is a providence from which no creature of God is shut outthere is no thing nor person upon whom His providence has not a hold. Each blade of grass is fed with its drop of dew under the supervision of its Creatorthe lilies are each clothed by His hand, and He notes each sparrow that falls to the ground as well as the downfall of the mightiest monarch. When we read the narrative before us we can but be impressed with the fact that there is a providence ruling in the earth. But the Providence of God embraces both natural and supernatural agencies. There are incidents in human life which appear to us to be the natural outcome of ordinary circumstances, and some such incidents are related in this narrative. No farmer would think it a marvel if his cattle strayed beyond the boundaries of home nor would a fisherman be surprised if his boat now and then slipped its cable and drifted a little way from its anchorage. If the child of some fond parent is lost in the great city no one thinks that it is a supernatural occurrence. Although the cattle do not stray without Gods knowledge, and no boat that slips from its anchorage, or child that wanders from its home, is outside His providence, yet these are all events which happen within the circle of His ordinary and every-day working and permission. And so it was an occurrence inside Gods ordinary providence that the father of Israels king-elect should lose his asses. Although they were not lost without the Divine knowledge, and there was an intention that their loss should be the first link in a chain which included supernatural elements, the event itself was a common occurrence. But God intended that a great finding should come out of a comparatively insignificant loss. The straying of the asses was linked with the revelation to Samuel, and this last event was of a supernatural character. The first link of a chain-cable is a long way from the last, but they are intimately connected, and form parts of one whole. The one may be above the water, and in sight, and the other next to the anchor in the bed of the river, but they are both parts of the same chain. So the supernatural revelation to Samuel was the link out of sight, and in the region of the higher law of Gods working, and the loss of the asses was the visible link in the lower law, but the one was as much a part of the chain which brought Saul to his kingdom as the other was. Thus the natural and supernatural are interlaced in the Providence of God to bring to pass His purposes, as the soul and body of a man are linked together in order to enable him to live his life upon the earth.
II. The narrative reveals to us some of the characteristics of the first king of Israel.
1. His personal appearance was a reflection of the nations desire. When we see a mans ideal we know what it is that he considers of most value, his ideal is a mirror which tells us what he regards as of highest worth. If a nation is free to elect its own representatives, we can learn what qualities or gifts in men it esteems most highly by becoming acquainted with those whom it has chosen. Although Israel did not choose their own king, God gave them one who was a mirror of their mindsone who revealed what they held in highest esteem. They did not want a man like Samuela man of moral and spiritual force whose prayer was more invincible than Sauls sword. They desired a king unlike God, one whom they could see when they went forth to battle, and who would at least impress their enemies by a commanding bodily presence. And God gave them their hearts desire in this goodly young man, who, so far as stature went, was higher than any of the people.
2. Saul had also some good points in his character. He was a man who honoured his father. Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses, and he appears to have obeyed without demur. Obedience to human parents, when they do not require anything wrong, is pleasing to God and an indication of some moral excellence under any circumstances. But the obedience is more praiseworthy when the child has arrived at manhood, and still more so if the man is qualified for higher employment, and yet sinks his own will in that of his parent, and performs some lowly duty in obedience to his desire. Saul, though a grown man, and evidently fitted for a more dignified employment, goes willingly to seek lost asses in obedience to his fathers desire, and thus shows that he possesses a truly filial spirit. He was faithful in that which was least (Luk. 16:10). He was also evidently desirous to spare no pains to carry out his fathers wishes. He pursued his journey from place to place over many weary miles, until all the provisions and nearly all the money with which he and his servant had set out were exhausted (1Sa. 9:7-8). He did not content himself with such a search as might have contented many men and have fulfilled the letter of his fathers injunction, he was intent upon obeying the spirit of it also, and only thought of giving up the search when he knew his lengthened absence would cause anxiety at home. In this, too, he showed himself as mindful of his fathers feelings, and as unwilling to give him trouble, as he was ready to obey him. Many a young man, when he had once set out upon such a journey, would have consulted his own fancy and his own ease in his return, but Saul was of a better sort. His willingness to be advised by his servant is also an indication that he was not a haughty, proud young manthat he did not look upon those who were beneath him in station as necessarily inferior to him in wisdom. All that we read of Saul in this chapter is indicative of a good natural disposition.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa. 9:1-14. The first test to which God subjects His servant. It embraces two main points.
(1). Whether with certain natural talents and advantages which God has given us he will in humility and quiet obedience do the work enjoined upon him.
(2). Whether when his work proves useless he will seek help from the seer of God. The Most High God appoints a testing for His servant Saul, and so whoever is summoned to the service of God knows that for him also there must be a testing.Disselhoff.
1Sa. 9:1-2. Samuel is the chief figure of the transitional period which opens the history of the monarchy. But there is another upon whom the character of the epoch is impressed still more stronglywho belongs to this period especially, and could belong to no other. Saul is the first king of Israel. In him that new and strange idea became impersonated. In him we feel that we have made a marked advance in the history from the patriarch and nomadic state, which concerns us mainly by its contrast with our own, to that fixed and settled state which has more or less pervaded the whole condition of the Church ever since. But, although in outward form Saul belonged to the new epoch, although even in spirit he from time to time threw himself into it, yet on the whole he is a product of the earlier condition. Whilst Samuels existence comprehends and overlaps both periods in the calmness of a higher elevation, the career of Saul derives its peculiar interest from the fact that it is the eddy in in which both streams converge. In that vortex he strugglesthe centre of events and persons greater than himself; and in that struggle he is borne down and lost. He is, we may say, the first character of Jewish history which we are able to trace out in any minuteness of detail. He is the first with regard to whom we can make out that whole connection of a large familyfather, uncle, cousins, sons, grandsonswhich, as a modern historian (Palgrave) well observes, is so important in making us feel that we have acquired a real acquaintance with any personage of past times.Stanley.
1Sa. 9:2. Saul was mighty in person, overlooking the rest of the people in stature, no less than he should do in dignity. The senses of the Israelites could not but be well pleased for the time, howsoever their hearts were afterward: when men are carried with outward shows, it is a sign that God means them a delusion.Bishop Hall.
1Sa. 9:3-4. Since, from Gods concealment of the future, we cannot tell what He may intend to do with us and by us, it is our duty to hold ourselves in readiness to undertake any service which He may require us to render, to enter upon any position He may call upon us to fill. When we see Saul taken from the quiet discharge of the common duties of life, and placed upon the throne of Israel, we see the truth set forthin an extreme case we admit, but therefore only the more impressivelythat it is utterly impossible for us to predict what God may have in store for us. Of all the possible or probable events which might have happened to Saul, that of becoming king would most certainly have been set down by himself as least likely to occur. And it would not be difficult for us to fix on positions and duties, respecting which, if a fellow-creature were to intimate even the most distant prospect of their ever forming part of our personal history, we should have our reply ready at once, that it was as little likely as that we should be called to fill the throne of these realms. Yet these may be actually in store for us. But there are certain qualifications which are requisite alike for all positions, and which render us, in a good measure, ready for any service. Such, for instance, are diligence and fidelity in meeting the claims of our present condition, whatever it may be.Miller.
1Sa. 9:6. Most people would rather be told their fortune than told their duty; how to be rich than how to be saved. If it were the business of men of God to direct for the recovery of lost asses, they would be consulted much more than they are, now that it is their business to direct for the recovery of lost souls.Matt. Henry.
Great is the benefit of a wise and religious attendant; such a one puts us into those duties and actions which are most expedient and least thought of. If Saul had not had a discreet servant he had returned but as wise as he came; now he is drawn in to consult with the man of God, and hears more than he hoped for. Saul was now a sufficient journey from his fathers house; yet his religious servant, in this remoteness, takes knowledge of the place where the prophet dwells, and how honourably doth he mention him to his master.
1Sa. 9:12-13. This meeting was not more a sacrifice than it was a feast; these two agree well; we have never so much cause to rejoice in feasting as when we have duly served our God. The sacrifice was a feast to God, the other to men; the body may eat and drink with contentment when the soul hath been first fed. The sacrifice was before consecrated when it was offered to God, but it was not consecrated to them till Samuel blessed it; his blessing made that meat holy to the guests which was formerly hallowed to God. It is an unmannerly godlessness to take Gods creatures without the leave of their Maker, and well may God withhold his blessing from them which have not the grace to ask it. Every Christian may sanctify his own meat; but where those are present that are peculiarly sanctified to God, this service is fittest for them.Bp. Hall.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Sauls Search For His Fathers Asses. 1Sa. 9:1-5
Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
3 And the asses of Kish Sauls father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.
5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.
1.
Whose son was Saul? 1Sa. 9:1
Saul was the son of Kish. The elaborate genealogy of Kish, the Benjaminite, and the minute description of the figure of his son, Saul, are intended to indicate at the very outset the importance to which Saul attained in relation to the people of Israel. Kish was the son of Abiel (cf. 1Sa. 14:51). 1Ch. 8:33; 1Ch. 9:39 give Ner as the ancestor of Kish; but the difference there is in naming not the father but the grandfather. Kish means a man of property (see Rth. 2:1). The town of Kish was Gibeah of Benjamin. We conjecture that he was a man of some important position in the community.
2.
What was the appearance of Saul? 1Sa. 9:2
Saul was in the prime of life and strong. He was not in his adolescence nor immature. So long as his father lived, he would be under his authority; and there is no necessary contradiction between the language used here and the later account, according to which Saul had a son already grown. The name of Saul is probably abbreviated from a longer form meaning Asked-of-God. In contrast with his father, he would be, of course, a young man, i.e., in the full vigor of youth. It may even be said that no one equaled him in beauty. From his shoulders and upward he was higher than any of the people. Such a figure as this was well adapted to commend him to the people as their king. Size and beauty were highly valued in rulers as signs of manly strength.
3.
What occasioned Sauls first meeting with Samuel? 1Sa. 9:3-10
Kishs she-asses had strayed, and Saul went with his servants through the mountains of Ephraim in search of the animals. Saul was ready to leave the fruitless search when his servant suggested that they consult Samuel, the man of God, who was in the vicinity.
4.
Where is Shalisha? 1Sa. 9:4
Nothing is given to indicate the meaning of the name of the town or its exact location. The context indicates that it would not be right to consult a prophet without a gift to give him; and he knew that their supplies were exhausted and was without knowledge of what present they might take him. The servant replied that he had a quarter of a shekel of money, a small coin containing about sixty grains of silver. The objection was met, and Saul consented to go to Samuel in the nearby town. Their supplies had been exhausted, but they may have been circling around without going far from home. It was probably near Mt. Ephraim, and the name means triangular. Reference is made to Baal-shalisha (2Ki. 4:42).
5.
Where was the land of Shalim? 1Sa. 9:4 b
The word Shalim means foxes. A place is mentioned by this name only with regard to Sauls passing through it in looking for his fathers animals. Many commentaries consider this to be a reference to the land of Shual, which was near Ophrah (1Sa. 13:17). Ophrah was the home of Gideon (Jdg. 6:11), and would be located in the tribe of Manasseh west of the Jordan and six miles southwest of Shechem. Suggestions are therefore made that this Ophrah is another form of Ephraim and located in the land of Benjamin (2Ch. 13:19). The mention of the name meaning foxes reminds the Bible reader of the incident of Samsons catching foxes down in Philistia near the territory of Dan (Jdg. 15:3-6). Although we cannot be sure of the exact location of this place, we are impressed with the fact that Saul wandered back and forth through the center of Palestine looking for his fathers lost animals.
Fuente: College Press Bible Study Textbook Series
(1) Saul.The inspired compiler of these bookshaving related the circumstances which accompanied the peoples request to the last of the judges for a kingclosed the first part of the story of this momentous change in the fortunes of the chosen people with the words of the prophet-judge, bidding the representative elders to return to their homes, and wait the result of his solemn communing with the Eternal Friend of Israel on the subject of this king they so earnestly desired.
The Eternal answered His servant either in a vision, or by Urim, or by an angel visitant. We are in most cases left in ignorance respecting the precise method by which God communicated with these highly-favoured menHis elect servante. The chosen Israelite whom Samuel was to anoint as the first king in Israel would meet the prophetso said the word of the Lord to Samuelon a certain day and hour, at a given place. The ninth chapter begins with a short account of the family of this man chosen for so high an office, and after a word or two of personal description, goes on to relate the circumstances under which he met Samuel. Saul, a man in the prime of manhood, distinguished among his fellows by his great stature, and for his grace and manly beauty, was the son of a noble and opulent Benjamite of Gribeah, a small city in the south of the Land of Promise.
The whole of this episode in our ancient book is singularly picturesque. We see the yet unproclaimed king occupied in his fathers business, and throwing his whole powers into the every-day transactions of the farm on the slopes of Mount Ephraim. In a few words the historian describes how the modest and retiring Saul was roused from the quiet pastoral pursuits in which his hitherto uneventful life had been spent. The reverent, perhaps slightly reluctant, admiration with which the seer of God gazed at the future king of Israel; the prophets significant address, the symbol gifts, the graceful hospitality, and, above all, the solemn and, no doubt, burning words of the generous old man, woke up the sleeping hero-spirit, and prepared the young Benjamite for his future mighty work. But there was no vulgar elation at the prospect which lay before him, no hurried grasping at the splendid prize which the seer told him the God of his fathers had destined for him. Quietly he took leave of the famous Samuel; the predicted signs of his coming greatness one by one were literally fulfilled; but Saul returned to the ancestral farm in the hills of Benjamin, and was subject to his father, as in old days; and when at last the public summons to the throne came to him, he seems to have accepted the great office for which he had been marked with positive reluctance and shrinking, nor does he appear materially to have altered his old simple way of living until a great national disgrace called for a devoted patriot to avenge it. Then the heroic heart of the Lords anointed awoke, and Saul, when the hour came, showed himself a king indeed.
Kish, the son of Abiel.On comparison with the genealogical summaries given in Gen. 46:21; 1Sa. 9:1; 1Sa. 14:51; 1Ch. 7:6-8, &c, the line of Samuel appears as follows:
BENJAMIN BECHER
|
APHIAH (qu. ABIAH)
|
BECHORAH
|
ZEROR (qu. ZUR)
|
ABIEL
|
NER
|
KISH
|
SAUL.
Yet even here certain links are omitted, for we hear of one Matri in 1Sa. 10:21, and Jehiel in 1Ch. 9:35.
The truth is that in each of the genealogical summaries the transcriber of the original family document left out certain names not needed for his special purpose. The names omitted are not always the same; hence, often in these tables, the apparent discrepancies.
Dean Payne Smith, too, suggests, that the hopeless entanglement in the Benjamite genealogies is in a measure due to the terrible civil war which resulted from the crime related in Judges 20. In the confusion which naturally resulted from the massacres and ceaseless wars of this early period, many of the older records of the tribes must have perished.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. A man of Benjamin The smallest of the tribes, and the one lately devastated by civil war, (Judges 20,) has the honour of giving the first king to Israel; but the subsequent conduct and tragic death of Saul made that honour a reproach.
Kish, the son of Abiel On this genealogy, see 1Sa 14:50, and 1Ch 8:33; 1Ch 9:39. Zeror, Bechorath, and Aphiah are not mentioned elsewhere.
A mighty man of power A man of wealth, as Boaz, (Jdg 2:1,) and also, probably, a man of great physical strength. This latter quality would account for the strength and size of his son Saul.
“When Saul speaks of his family as least of all the families of Benjamin, (1Sa 9:21,) it does not follow that Kish was not a powerful chieftain Gibeah apparently belonged to him but that as Benjamin was but a small tribe, so the division of it to which Saul belonged was not that which held the foremost rank. In Saul’s history we find an un-designed corroboration of the narrative in Jdg 20:21. Benjamin, according to Num 26:38-40, was divided into six or seven families probably the latter number. But Saul’s family, that of Matri, (1Sa 10:21,) is not one of them. Doubtless when the tribe was reduced to six hundred men several of the old families were obliterated, and in course of time new ones took their place.” R.P. Smith’s Bampton Lecture for 1869.
Fuente: Whedon’s Commentary on the Old and New Testaments
THE ANOINTING OF SAUL, 1Sa 9:1 to 1Sa 10:16.
In this chapter we are introduced to him who figures in the following history as the first king of Israel. But Samuel is yet the chief ruler, and Saul does not appear as reigning and exercising all his regal prerogatives until in chap. 13, after the prophet Samuel has given his last public counsel and exhortation to the assembled nation.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Man Chosen To Be King ( 1Sa 9:1-2 ).
1Sa 9:1
‘ Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjaminite, a mighty warrior (man of valour).’
We note that as with Samuel in 1:1 we are first introduced to his father. We learn that Saul’s father was of sound lineage and had been a great warrior. Just the kind of man who would produce a worthy war-leader. The Hebrew could also mean a ‘wealthy man’ as well as ‘a great warrior’, and he was that as well, but in the light of the context ‘great warrior’ seems to be the more important emphasis. We might, however, accept both and paraphrase as ‘a successful man both in war and in wealth’. The contrast with Elkanah and Hannah is significant. What had made them stand out was their godliness and piety. What made Saul’s father stand out was his military prowess and his wealth. There is in this a hint of what was to come.
1Sa 9:2
‘And he had a son, whose name was Saul, a young man and well-fashioned (goodly), and there was not among the children of Israel a better built (goodlier) person than he. From his shoulders and upward he was higher than any of the people.’
This worthy man had a son whose name was Saul. He was a stout young man, well built, and towering above his contemporaries, and among the children of Israel there was ‘none better’. At least in appearance and build it was clear that he would make an ideal king.
A question that does arise here is as to how old Saul was at this time. The answer is probably that he was nineteen (see below), or possibly in his early twenties. This is suggested by a number of factors:
1). If his reign lasted roughly forty years (Act 13:21) it would mean that if he was nineteen when he commenced he was still fighting Philistines in his late fifties (1Sa 31:1-7). That is feasible. Anything older than that would not fit in with the picture that we have there.
2). He had a number of sons, one of whom was Jonathan (compare1Sa 14:49) who must have died at around forty years of age, at which point David was around thirty (2Sa 5:4). This would tie in with the fact that Saul’s fourth son Ishbaal (Ishbosheth) died at roughly 42 years of age (2Sa 2:10), which would mean that he was approximately 35 years of age when Saul died. (Note. In the early days the use of ‘baal’ which means ‘lord’ was used in names in order to indicate YHWH. Later writers changed it to ‘bosheth’ which means ‘shame’ because it was connected with the Canaanite god Baal)
3). Jonathan had a son who was five years old when he died (2Sa 4:4). His name was Meribaal (Mephibosheth). 1Ch 8:34; 1Ch 9:40 seem to suggest that Meribaal was his only son. This might therefore suggest that Jonathan was even younger than forty when he died.
4). The writer tells us that Saul was ‘one year old’ when he became king. In ancient terminology that would translate as not yet quite having reached maturity (see introduction to 1 Samuel 13). This would indicate that Saul was fairly young when he became king, possibly less than twenty years old (the age at which an Israelite became liable for conscription). See Exo 38:26; Lev 27:3; Lev 27:5; Num 1:3 ff; Num 14:29; Num 26:2). Reigning for ‘two years’ would on the same basis suggest that he did not reach the ‘third age’, which would be 60. The practise continued through the ages and in the last century anthropologists cite the case of an old man in Malacca who when asked his age proudly stated that he was ‘three years old’. What he meant was that he was in the third stage of life.
Fuente: Commentary Series on the Bible by Peter Pett
Samuel Anoints Saul as King In 1Sa 9:1 to 1Sa 10:16 we have the story of Samuel anointing Saul as the first king over God’s people Israel. The previous chapter tells us how the children of Israel cried out for a king and how God decided to grant them their request. It reveals that this was not God’s perfect plan for His nation, but rather His permissive will.
The first event of Samuel anointing Saul to be king over Israel at a sacrifice foreshadows Saul’s failure later in his ministry when he refused to wait for Samuel and took upon himself the office of the priest (1Sa 13:8-15 a); for both events took place at a sacrifice unto the Lord.
1Sa 9:1 to 1Sa 10:16 Samuel Anoints Saul as King (Comparison of Saul and David) We are about to read the story of King Saul followed by the story of King David. Both men were given a kingship and an anointing, but both did not use these blessings in a manner that pleased God. King Saul quickly lost his blessing and anointing as a king because he was not seeking it. Saul was seeking donkeys when he was given the kingship. He did not desire it nor appreciate it when it was given. Therefore, he easily mismanaged it and God took both of them away. On the other hand, King David received this blessing and anointing many years before he actually became king. Therefore, he longed for it to come and deliver him from his hardships in exile while awaiting his calling. David appreciated his blessings while Saul despised his gifts. Note these insightful words from Sadhu Sundar Singh:
“To pray does not imply that without prayer God would not give us anything or that He would be unaware of our needs, but it has this great advantage, that in the attitude of prayer the soul is best fitted to receive the Giver of blessing as well as those blessings He desires to bestow. Thus it was that the fullness of the Spirit was not poured out upon the Apostles on the first day, but after ten days of special preparation. If a blessing were conferred upon one without a special readiness for it, he would neither value it sufficiently nor long retain it. For instance, because Saul obtained the Holy Spirit and the kingship without seeking for them he very soon lost them both, for he had set out from home not to obtain the Holy Spirit but to look for his lost asses (1 Sam. ix.3; x.11; v.13-14; xxxi.4).” [23]
[23] Sadhu Sundar Singh, At the Master’s Feet, trans. Arthur Parker (London: Fleming H. Revell Co., 1922) [on-line]; accessed 26 October 2008; available from http://www.ccel.org/ccel/singh/feet.html; Internet, “III Prayer,” section 2, part 1.
1Sa 9:1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
1Sa 9:2 1Sa 9:2
1Sa 9:9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
1Sa 9:9
1Sa 9:11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?
1Sa 9:11
1Sa 9:5-14 Comments Divine Providence – 1Sa 9:16 says that God was sending Saul, so this was not just mere chance meeting.
1Sa 9:16, “To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.”
1Sa 9:21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
1Sa 9:21
1Sa 9:24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.
1Sa 9:24
Exo 29:27, “And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering , which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:”
Lev 7:32, “And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Saul Seeks the Lost Asses
v. 1. Now, there was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, v. 2. And he had a son whose name was Saul, a choice young man and a goodly, v. 3. And the asses of Kish, Saul’s father, were lost, v. 4. And he, Saul, passed through Mount Ephraim, v. 5. And when they were come to the land of Zuph, v. 6. And he said unto him, Behold now, there is in this city a man of God, and he is an honorable man, v. 7. Then said Saul to his servant, But, behold, if we go, what shall we bring the man? v. 8. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver, v. 9. (Beforetime in Israel, v. 10. Then said Saul to his servant, Well said,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
SELECTION OF SAUL AS KING BY THE VOICE OF PROPHECY. GENEALOGY OF SAUL (1Sa 9:1-27).
1Sa 9:1
A man whose name was Kish. The genealogy of Saul is rendered obscure by the Hebrew custom of abbreviating such records by the omission of names. The family documents were no doubt kept in full, but when transcribed, as here and in the First Book of Chronicles, only a summary is given, and as the omitted links are not always the same, great difficulty is necessarily the result. The most satisfactory genealogy is that given by Schaff from a comparison of Gen 46:21; 1Sa 9:1; 1Sa 14:51; 1Ch 7:6-8; 1Ch 8:29-33; 1Ch 9:35-39, and is as follows:
1. Benjamin;
2. Becher;
3. Aphish, perhaps same as Abiah;
4. Bechorath;
5. Zeror, or Zur;
6. Abiel;
7. Ner;
8. Kish;
9. Saul.
Very many links, however, are omitted, among whom must be placed Matri, mentioned in 1Sa 10:21; and Jehiel, mentioned in 1Ch 9:35 (and see ibid. 1Ch 8:29). He is described as the first settler and coloniser of Gibeon, and as husband of Maachah, a daughter or granddaughter of Caleb. The spelling of his name with an ‘ain forbids our confounding him with Abiel, as is done by Schaff and most commentators, and whom, apparently, he preceded by many generations. In the two places referred to above a large family of sons is ascribed to him; but as, first of all, the lists do not agree, as, moreover, they are said to dwell with their brethren in Jerusalem (1Ch 8:32), and as Ner, the father of Kish, is mentioned in the second list, it is pretty certain that we are not to regard, them as his actual children, but as the leading names among his posterity. The fearful cruelty recorded in Jdg 20:48 may well account for the hopeless entanglement of Benjamite genealogies. An ancestor of Saul must, of course, have been among the 600 who escaped to the rock Rimmon, but he could have saved only his own life. A mighty man of power. Really, “of wealth.” Saul, like David afterwards, was sprung from an affluent family, whose landed property was situated at Gibeah, about four miles north of Jerusalem, afterwards known as Gibeah of Saul.
1Sa 9:2
He had a son, whose name was Saul. I.e. asked, a name usually given to a firstborn son. A choice young man. This is a double translation of the Hebrew word, and consequently one half or other must be wrong. It may either be a participle, elect or choice, and is so rendered by the Syriac and Vulgate; or an adjective, young, the rendering of the Chaldee, and virtually of the Septuagint, which gives well grown. This is the preferable translation; for the word constantly occurs coupled with virgin (Deu 32:25; Isa 62:5, etc.), for one in the full flower of manhood. Saul could not, therefore, have been the runner of 1Sa 5:12, though, as we read that Jonathan his son was a grown man two or three years afterwards (1Sa 13:2), he must have been at least thirty-five years of age, after making allowance for the early period at which the Jews married. His noble appearance and gigantic stature were well fitted to impress and overawe a semi-barbarous people, who were better able to form an estimate of his physical qualities than of the high mental and moral gifts possessed by Samuel.
1Sa 9:3
The asses of Kish…were lost. So strangely is the trivial ever united with events most solemn and weighty, that Saul set out upon this journey, in which he was to find a kingdom, with no other object than to look for some lost assesHebrew, “she-asses.” As used for riding (Jdg 10:4), the ass was valuable, and as these were probably kept for breeding, they were allowed more liberty than the males, and so strayed away.
1Sa 9:4
Mount Ephraim. Though Gibeah, Saul’s home, was in Benjamin, it was situated on this long mountain range (1Sa 1:1). The land of Shalisha. I.e. Three-land, and probably, therefore, the region round Baal-shalisha. It takes its name from the three valleys which there converge in the great Wady Kurawa, The land of Shalim. I.e. of jackals; probably the same as the land of Shual, also = jackal-land (1Sa 13:17). The very name shows that it was a wild, uninhabited region. The derivation hollow-land is untenable.
1Sa 9:5
The land of Zuph. See on 1Sa 1:1. This Levite ancestor of Samuel had probably occupied and colonised this district after the disasters recorded in the last chapters of the Book of Judges. Lest my father, etc. A mark of good feeling on Saul’s part, and a proof of the affectionate terms on which Kish and his family lived.
1Sa 9:6
In this city. Probably Ramathaim-zophim, i.e. Ramah, Samuel’s dwelling place and property. Confessedly, however, Saul’s route hither and thither in search of lost cattle is very obscure, and it is difficult to reconcile this identification with the statement in 1Sa 10:2, that Rachel’s sepulchre lay on the route between this city and Gibeah of Saul. Nevertheless, Ramah was certainly in the land of Zuph, whence too it took its longer name (see on 1Sa 1:1); and it is remarkable that Jeremiah (1Sa 31:1-13 :15) describes Rachel’s weeping as being heard in Ramah. It seems extraordinary that Saul should have known nothing of Israel’s chief ruler, and that his servant was acquainted with him only in his lower capacity as a person to be consulted in private difficulties. He describes him, nevertheless, as an honourable man, or, more literally, an honoured man, one held in honour.
1Sa 9:7
The bread is spent in our vessels. In the East a great man is always approached with a present, and offerings of food were no doubt the most usual gifts (1Sa 16:20). Those made to the false prophets are contemptuously described in Eze 13:19 as “handfuls of barley and pieces of bread.” A present. The word is rare, and apparently is the technical name for a fee of this kind, half payment and half gift.
1Sa 9:8
The fourth part of a shekel. Apparently the shekel, roughly stamped, was divided into four quarters by a cross, and broken when needed. What was its proportionate value in Samuel’s days we cannot tell, for silver was rare; but in size it would be somewhat bigger than a sixpence, and would be a very large fee, while the bread would have been a small one. It very well marks the eagerness of the servant that he is ready to part with the considerable sum of money in his possession in order to consult the seer. The whole conversation is given in a very lively and natural manner.
1Sa 9:9
Beforetime, etc. This verse is evidently a gloss, written originally by some later hand in the margin, in order to explain the word used for seer in 1Sa 9:11, 1Sa 9:18, 1Sa 9:19. Inserted here in the text it interrupts the narrative, and is itself somewhat incomprehensible. The Septuagint offers a very probable reading, namely, “for the people in old time used to call the prophet a seer,” i.e. it was a word used chiefly by the common people. Prophet, nabi, is really the older and established word from the beginning of the Old Testament to the end. The word roeh, used in this place for seer, is comparatively rare, as a popular word would be in written compositions. It refers to that which is seen by the ordinary sight, to waking vision (see on 1Sa 3:1, 1Sa 3:10), whereas the other word for seer, chozeh, refers to ecstatic vision. Roeh is used by Isaiah, 1Sa 30:10, apparently in much the same sense as here, of those whom the people consulted in their difficulties, and they might be true prophets as Samuel was, or mere pretenders to occult powers. The present narrative makes it plain that roeh was used in a good sense in Samuel’s days; but gradually it became degraded, and while chozeh became the respectful word for a prophet, roeh became the contrary. Another conclusion also follows. We have seen that there are various indications that the Books of Samuel in their present state are later than his days. Here, on the contrary, we have a narrative couched in the very language of his times; for the writer of the gloss contained in this verse was displeased at Samuel being called a roeh, but did not dare to alter it, though taking care to note that it was equivalent in those days to calling him a nabi.
1Sa 9:11, 1Sa 9:12
As they went up. Ramah was situated on a double hill, whence its name Ramathaim (1Sa 1:1). As, then, they go up the ascentso the Hebrew, literallythey meet maidens on the way to the well, and ask them, Is the seerthe roehhere? They answer, Yes; behold, he is before you. I.e. they are to go straightforward, and farther on in the town they will find him. He came today to the city. As Saul’s servant knew that this city was Samuel’s abode, the words must mean that he had just returned from visiting one of those places, probably, to which he was in the habit of going as judge. From 1Sa 16:2 we learn that Samuel went occasionally even to distant places to perform priestly duties. In the high place. Hebrew, Bamah. Samuel, we read, had built an altar at Ramah (1Sa 7:17), and probably the present sacrifice was to be offered upon it. Such altars, and the worship of the true God upon high places, were at this time recognised as right, and were, in fact, in accordance with, and were even the remains of, the old patriarchal religion. But gradually they were condemned, partly because of the glowing sanctity of the temple, but chiefly because of the tendency of religious rites celebrated in such places to degenerate into nature-worship, and orgies such as the heathen were in the habit of holding on the tops of mountains and hills. We thus find in the Bible an illustration of the principle that rites and ceremonies (as not being of the essentials of religion) may be changed, or even abolished, if they are abused, or lead on to evil consequences.
1Sa 9:13
As soon as straightway. This is too forcible a rendering of the Hebrew particles, and makes the talk of these water-carriers even more garrulous than it is in the original. The latter word should be omitted, as they simply say that on entering the city Saul and his servant would easily find Samuel; for he would not go up to the feast till all was ready, nor would the people begin till he had arrived, because it was his office to bless the sacrificial banquet. The pious custom of asking a blessing on meals, our Lord’s “giving of thanks,” is inherited by us from the Jews.
1Sa 9:14
When they were come into. More correctly, “As they were going into the city.” This agrees with what is said in 1Sa 9:18, that Saul and Samuel met in the gateway. As Ramah occupied two hills, the Bamah would be on the summit of one, while the city probably nestled between them.
1Sa 9:15
Now Jehovah had told Samuel in his ear. Literally, “had uncovered his ear,” as in Rth 4:4; 2Sa 7:27. The phrase is taken from the pushing aside of the headdress in order to whisper, and therefore means that Jehovah had secretly told Samuel.
1Sa 9:16
That he may save my people out of the hand of the Philistines. Though Samuel had lightened the yoke of the Philistines by his victory at Mizpah, yet he had by no means altogether broken their power. It is so constantly the habit of the historical books of the Bible to include the distant and ultimate results of an act in their account of it, that we must not conclude that what is said in 1Sa 7:13-15 was the immediate consequence of Samuel’s victory. Especially, when it said that “the hand of Jehovah was against the Philistines all the days of Samuel,” it is plain that Soul’s successful wars are included in the writer’s summary of events, inasmuch as Samuel’s life was prolonged until nearly the close of that monarch’s reign. The words further show that Soul’s office was essentially military, though this is too much emphasised in the A.V; which renders by captain a word which really means prince, chief. Saul, as a Benjamite, belonged to the bravest and most warlike tribe of Israel, and one whose country was the seat of perpetual combat with the Philistines. Their cry is come unto me. Plainly, therefore, Israel was again suffering from Philistine domination.
1Sa 9:17
Jehovah said unto him. Literally, “Jehovah answered him.” When Samuel saw the young stranger, struck by his towering height, he wondered within himself whether this were the destined hero who was to win freedom for Israel. The affirmation, therefore, came in answer to the question asked by his heart. The same shall reign over my people. More literally, the margin, “restrain in,” i.e. coerce, control. The A.V; preferring as usual a general to an exact rendering, loses this plain indication that Soul’s would be a strict and stern rule.
1Sa 9:18
In the gate. The same preposition is used here as that translated “into the city” in 1Sa 9:14. The contradiction which many commentators suppose that they find between the two verses arises from their not remembering that prepositions constantly lose their original meaning. Literally the preposition means in the middle, but its common meaning is simply within. So with us immediately has lost all reference to the middle, though derived from that word, and signifies directly, at once. Saul, then, and his servant were just going (it is a present participle) within the city when they meet Samuel coming out, and accost him in the very portal.
1Sa 9:19, 1Sa 9:20
Go up before me. Addressed in the singular to Saul, to whom, as the future king, Samuel pays every mark of honour. The next words, Ye shall eat, include Soul’s servant. I will tell thee all, etc. Intended not merely to set Soul’s mind at rest, but also to prepare him for the great news he was to hear. So, too, the information that the asses were found, given to him before he had even hinted at the object of his visit, would convince him of the reality of Samuel’s prophetic powers. On whom is all the desire of Israel? Rather, “To whom belongs all that is desirable in Israel? Is it not for thee, and for thy father’s house?” The words were intended to indicate to Saul, though in an obscure manner, that the supreme power in Israel would be his. Why trouble about she-asses? They might be beautiful, and a valuable property for a husbandman;but he was about to become a king, to whom would belong everything that was best and most precious.
1Sa 9:21
Wherefore then speakest thou so to me? Though Samuel’s words contained the promise of supreme power,for to whom less than a king could all that was desirable in Israel belong?yet Saul probably regarded them as a high-flown compliment, such as Orientals love to use, and gave a modest and proper answer. Benjamin, already the smallest tribe, had been so crushed that its power must have been very small, and Soul’s house, though opulent, was not a leading one; how then could one of its members expect so high a dignity? For families of the tribe of Benjamin the Hebrew has “tribes,” probably owing to some confusion with the words “tribes of Israel” just before.
1Sa 9:22, 1Sa 9:23.
Into the parlour. Strictly the cell or room attached to the chapel of the high place, now used as the guest chamber, wherein the thirty chief men, who came as invited guests, were to dine. The rest of the people would be in the open air. There Samuel not only placed Saul in the seat of honour, but also his servant, as representing the king’s officers of state, and commanded the cook to set before him a portion that had been reserved. This was the shoulder; but whether it was the left shoulder, of which the laity might eat, or the right shoulder, which was sacred, as belonging to the priest (Le 7:32), is not mentioned. If the latter, it was Samuel s own share, and he may by his prophetic authority have assigned it to Saul, in token that the priesthood would be subject to the royal power. Be this, however, as it may, it was the portion of honour, and it seems that Samuel, on receiving intimation the previous day of Saul’s visit (1Sa 9:6), had given orders that it should be carefully reserved for him (1Sa 9:24). He now orders it to be set before Saul, with that which was upon it, i.e. all the flesh and the fat not appointed to be burnt upon the altar.
1Sa 9:24
And Samuel said. Samuel’s name is not given in the Hebrew, and though inserted by the Septuagint and Vulgate, it is so only by a manifest error. The Syriac and Chaldee, like the Hebrew, make the cook the speaker. The right translation is, “And the cook lifted up the shoulder with that which was upon it, and set it before Saul, and said, ‘Behold, that which hath been reserved is set (a participle, and not the imperative) before thee; eat, for it hath been kept for thee unto the appointed time of which he (i.e. Samuel) spake, saying, I have invited the people. The word translated in the A.V. since I said is one which means saying, and nothing else; and as what goes before contains no verb to which saying can refer, it is plain that there is an ellipse. But if the cook be the speaker, the meaning is plain, as follows:When on the previous day the revelation was made to Samuel that Israel’s future king would present himself on the morrow, the prophet at once made preparations to receive him with due solemnity, and for this purpose arranged a sacrifice, and invited thirty of the chief citizens of Ramah to assemble at the high place, and sit at the banquet with him. And then it was, when telling the cook of his invitation, that he gave orders that the portion of honour should be carefully reserved, to be set at the fittingtime before the stranger. The chat of the cook is entirely after the manner of ancient times, and would show Saul how completely his coming had been foreseen and provided for.
1Sa 9:25
When the feast was over they went down from the high place, and, having entered the city, proceeded to Samuel’s dwelling, where he communed with Saul upon the top of the house. The Septuagint has a very probable reading, namely, “And they spread a bed for Saul upon the roof, and he lay down;” but the Syriac and Chaldee agree with the Hebrew. Without communicating to Saul that he was to be king, which was not revealed to him till the next day (1Sa 10:1), Samuel might be anxious to impress on Saul’s mind the great principles of the theocratic government, and also the nature of the remedies necessary for Israel’s recovery from its present misery.
1Sa 9:26, 1Sa 9:27
It came to pass about the spring of the day. This is not a separate act from they arose early; for the A.V. is wrong in translating the next clause, “Samuel called Saul to the top of the house.” Saul had slept there, and, wearied out with his long wanderings and the excitement of the previous day, was fast asleep when Samuel came to him. The Hebrew is, “And they rose early; for at the spring of the day Samuel called to Saul upon the house top, saying,” etc. And no sooner had Saul risen than they started upon his journey home, and as soon as they had left the city, at some fitting spot, Samuel bade the servant go forward, and as soon as he and Saul were alone he spake unto him the word of God. And by that Divine word he who had left his father’s house in search of lost asses was summoned to a post which, if one of the greatest dignity, was full also of danger, and burdened with solemn responsibility. And while on the human side Saul proved not unworthy of a royal crown, in his relation towards God he failed, because he let self-will and earthly policy prevail in his heart over obedience and trust in God.
HOMILETICS
1Sa 9:1-10
Divine consideration.
The facts are
1. Saul the son of Kish, a wealthy Benjamite, and remarkable for stature and goodliness, seeks his father’s asses.
2. Not finding them, he fears lest his father should be anxious about his own safety, and suggests a return home.
3. His servant advises a recourse to a distinguished man of God then in those parts.
4. Obtaining a small present, Saul resolves to consult the man of God concerning the lost asses. A great crisis has come in which the dangerous elements at work in Israel’s heart might lead to much mischief. The chief motive for desiring a king being a craving for outward display, and a corresponding distrust and dislike of God’s more unseen and immediate direction of national affairs, it was evidently possible for steps to be taken which would ruin Israel’s prosperity. The narrative relates to us a series of Divinely governed events, apparently trivial, which prevented that calamity and insured the national safety.
I. GOD‘S REGULATION OF IMPERFECT DESIRES AND DANGEROUS ASPIRATIONS. There is no harm in desire for monarchy per se; but the form it assumed in this instance was defective, and it revealed a moral tendency which, if fed by appropriate nourishment, would lead to a frustration of Israel’s true work in the world. The saving feature in their conduct was their deference to Samuel. The instruction conveyed to him to select a king was consistent with the fact that God was displeased with their request (1Sa 8:7; cf. Hos 13:11). The solution of the apparent discrepancy lies in the circumstance that God does not leave his people to the full bent of their own heart. He mercifully regarded their condition, and governed their tendencies in such a way as to make the best of a bad case. This is true, more or less, of all men not yet judicially abandoned. There is a force of evil in men enough to destroy them speedily but for the restraining power of God. The mental operations of sinners are governed by an unseen hand, and often directed to their advantage, when, otherwise, evil would ensue. There have been ages in the history of the Church when conspicuously unhallowed desires and worldly aspirations have not been left to work ruin, but have been chastened, controlled, directed to objects better than they, left to themselves, would have chosen. The age of Constantine would have been more calamitous for religion had hot the Head of the Church governed rising tendencies and provided moderating influences.
II. GOD‘S CARE IN MEETING MAN‘S WEAKNESS. Not any man would suit Israel as king at that time. There were conditions in the state of the people which needed to be wisely met. The people were impressible by the outward physical aspect of things; they required a leader of social position to command respect; and their own hankering after likeness to other nations rendered it important that their king should have some moral character; at the same time, being their choice, he must be a representative of the weaknesses and wisdom of the age. Hence the care of God in directing Samuel to Saul, a man of commanding appearance (1Sa 9:2), of wealthy family (1Sa 9:1-3), of quiet, plodding, God fearing disposition,as seen in occupation, in his concern for his father, and in his deference to the prophet,and yet of no deep, intelligent piety. This Divine care is no novelty in history.
1. It is constantcoextensive with the history of the race. Even fallen Adam was cared for in temporal things. The order of Providence, the adaptation of his Word to varying exigencies of life, the appointments in his Church for the perfecting of the saints, are only some instances of a care that never faileth.
2. It is secret. Israel little knew, while those asses were wandering from home, that their God was caring so wisely and tenderly for them. Silent as the light is the voice that orders our path; more subtle than either is the hand that guards our spirit. By day and night his hand leads, even to the uttermost parts of the earth.
3. It is beyond all desert. Even when Israel was in spirit rejecting him he cared for them. “How shall I give thee up?” is the feeling of the Father’s heart. He rewards us “not according to our iniquities.” The daily mercies of God are more than can be numbered, and they come because he delighteth in mercy, not because we earn them by obedience and love.
III. GOD‘S LEADING BY UNKNOWN WAYS. While restraining and regulating Israel’s tendencies, an unseen hand is leading the son of Kish by a way he knew not. In the straying of asses and in the following their track we first see natural events; but behind and in them all we soon learn to see God gently leading Saul from a quiet, rural life to undertake a great and honourable responsibility, it is not strange for God to lead by unknown paths those whom he chooses for his service. Abraham did not know the full meaning of the secret impulse to leave Ur of the Chaldees. Joseph’s imprisonment was not man’s sole doing. Egyptians in the court of Pharaoh saw not the hand guiding Moses into a knowledge of their legislation and their learning. Likewise is it true in the bringing of men to a knowledge of Christ. Many a simple circumstance has brought a wanderer to a greater than Samuel. And in the Christian life we are led by circuitous, untrodden paths to duties, privileges, joys, and eternal rest. God is Guide and Counsellorby monitions of conscience, by word of truth, by voice of friends, by barred pathways of lift by yearnings created within, by events great and small.
General lessons:
1. Let us have faith in God’s mastery over all that is in man.
2. Let us believe that he will provide for his people suitably to their need.
3. Let us keep our heart and eye open to the guidance of the unseen Power, and not despise events that seem trifling in themselves.
1Sa 9:11-17
Man’s accidents God’s ordinations.
The facts are
1. On entering the city Saul inquires for the seer, and is informed that he is present for a special religious service.
2. Following the directions given, he meets Samuel ascending to the high place.
3. Samuel is already instructed by God to expect during the day the man whom he is to anoint as king.
4. On seeing Saul, an intimation is given from God that he is the chosen man. In some respects this narrative of events resembles what is occurring every day in every land, for we have here a set of independent actions converging on a common result. No single meeting of men occurs in society without a variety of acts and movements having directly or indirectly preceded it as links in the chain of causation. But the speciality in this instance is the information that the meeting of Saul and Samuel was preordained of God. Hence the incident is an illustration of the double side of what to men may appear to be only ordinary human occurrences. An uninformed person would have said that it was accidental that the asses went astray, and that maidens directed Saul to their city, where Samuel happened to be. To Saul it so appeared; but, guided by the inspired narrative, we know that the “accident” was “foreordained” without destroying its really accidental character. We may notice what light the record before us throws on the general question of special providences.
I. We SEE HERE THE FREE ACTION OF MANY INDEPENDENT WILLS. In so far as asses exercise will, those were free in straying from home on that day. The action of Kish in selecting Saul rather than any one else to seek them was quite his own. The readiness of Saul to obey his father and not find a substitute in the toil was unconstrained. The mental and emotional antecedents of the citizens prompting their will to arrange for Samuel to visit their city were natural, and operated on wills perfectly independent. The suggestion of the servant that Saul should not return, but go to this very city, arose spontaneously; and Saul’s concern for his father was relieved by considerations which he freely yielded to. The action of Samuel, amidst his many public engagements, was free in deciding to offer sacrifice, and, so far as we can see, not exclusively connected with an expectation of meeting the coming king in that particular place. In addition to all these free and independent acts, there were events which tended to turn the free acts in the one direction. Lack of pasture in certain places may have influenced the asses to take the course they did. The distance to be traversed was just such as to bring Saul to the vicinity of Samuel where persons were at hand to answer his questions. The difficulty of approaching the prophet with a proper token of respect was overcome by the casual possession of a small coin. This analysis of fact accords with what may be affirmed of thousands of incidents every day. Independent lines of force converge on one point and issue in an historical resultant. In no case recorded in Scripture does any supreme power take away freedom of action.
II. The FREE ACTION OF MANY IS ATTENDED BY THE UNRECOGNISED ACTION OF GOD. In the instance before us this is obvious, for it was ordained that Samuel should meet with Saul on that very day, though they were so far apart (1Sa 9:15, 1Sa 9:16). Whether it was “chance” that took Saul to that city or some influence exerted on him is easily answered by the fact that it was God’s purpose for Samuel to see and anoint him. God’s foreordination does not wait on “chance.” The same reasoning would show that even the course taken by the asses, though free, was not without God’s action. The inspiration of Samuel’s conduct is a primary fact of the prophetic office. It is possible to start difficulties in relation to this subject; but they are difficulties of ignorance, not of knowledge, and therefore lose much of their force. We do not even know what the free act of will is, though we know the fact. We know that our actions are free, and yet that we are influenced by others. The point of junction between the external influence and the free act of our will has never been detected; therefore, any difficulties which men raise against these narratives in the Bible lie equally against all interaction of free natures. The Scripture doctrine is that God does act on mar, without destroying his freedom. God is not a latent energy. He assures us that he is a real Power, working in some “mightily to will and to do,” and striving with others. The highest government is only possible on this supposition. The possibility of what are called special providences resolves itself into the free action of a supreme Spirit or, created spirits, so as to secure their free and independent action, and at the same time cause that action to converge on given points. We even can do that in some degree with children and feebler natures. Why do men wish to banish the eternal energy from all participation in human affairs? Do not these events with their issue stand out as a microcosm of the great converging lines which in the far distant future are to issue in one glorious resultantthe realisation of a holy will through the free and independent action of created wills?
III. The RECOGNITION OF GOD‘S ACTION COMES OUT IN THE RESULT. The Divine action is silent, unobserved, often unknown while in process. Samuel saw it as a reality when Saul stood before him. The story of the asses and of the search then had another meaning. Men see not one half of the realities of life. The true, real world is the unseen. The great transactions are wrought in the inner man. We are often led by a hand we do not see, and drawn on by a sweet influence we cannot define. Only the more spiritual, saintly souls discern God. But as Samuel saw what God had been doing, so we at last come to see what God hath wrought. That will be a wondrous recognition of the all-working Spirit when a vast redeemed race shall, in review of life’s chequered course, sing the new song, and exclaim with deep significance, “Not unto us, O Lord, not unto us, but unto thy name give glory.”
IV. The DIVINE REASON FOR THE EXERCISE OF THIS SILENT POWER. The compassion of God for his wayward people (1Sa 9:16) was the spring of the particular direction he gave on this day to the course of Saul and Samuel. Every small series of events affecting individuals and families is, so far as relates to the action of God in them, governed by some Divine reason. Though trouble be brought on, the reason is still one of mercy. The retributions of Providence are in mercy to the universe he governs. And it may certainly be said of the sum total of events, that when the great result shall be attained, it will be known then, if not before, that all was the expression of a compassion which sought to save the erring world from its own miseries.
General lessons:
1. The perfect government of God is secured by his mastery of every detail in the action and willing of his creatures.
2. There is consolation for his people in the fact that he directeth the spirit of man, and can subdue all things to himself.
3. It is blessed to go forth daily with the assurance that God works with us, in us, and for us, and will therefore perfect that which concerneth us.
1Sa 9:18-24
Shadows of coming events.
The facts are
1. Saul, on accosting Samuel, is invited to stay with him, is assured of the safety of the asses, and is caused to know that great honour is in store for him.
2. Saul, taken by surprise, desires to have further explanations of the language used.
3. Samuel entertains Saul with all the honours due to a distinguished guest. The position of Samuel was one of relative advantage, for Saul was ignorant of the Divine intent, while he knew the purpose of God. The course taken by Samuel was as follows:First he intimated to Saul that it would be well to accept his proffered hospitality, as he had a communication to make which would draw out his interest (1Sa 9:19). Then he relieves his care about his father’s property, and awakens more curiosity by the further intimation that the choice things of Israel were in reserve for him and his father’s house. To prevent hasty explanations, he next induces him to take his place in an entertainment as chief guest; thus by a significant act preparing him and the people for something more definite. And with all the kindliness and courtesy due to distinction, he threw a gleam of light on the strange proceeding by reminding him that though his presence there seemed accidental, it was not quite so, as he was the person for whom the dish of honour had been reserved (1Sa 9:24). Thus was the nomination of Saul as the king shadowed forth. In all this the prophet acted in his official capacity as representative of God. May we not see here how God prepares us for disclosures of his will?
I. The FULL TRUTH GOD WOULD HAVE US KNOW IS BROKEN UP AND MADE CLEAR BY DEGREES. The prophet here was slightly opening the veil before the eyes of Saul; he was qualifying his sight for dazzling splendour. And that is just what all the prophets of God have done and are doing for us. They intimate to us that there are great truths in reserve, and so speak to us by the way as to indicate in dim outline what some day will stand out in eternal clearness. The figures, the types, the allusions to the “unspeakable,” the reminders that we are but disciples, childrenall are foreshadowings of great realities on which the mind will in future gaze. “We know in part.” It is true the Bible is all we need for salvation, and contains more spiritual truth than elsewhere to be found; but in one sense it is to men a treasure, and we are only fitted to receive out of it a dim intimation of the truth, as Saul was fitted only to receive from the mind of the prophet a portion of what was there for him. The process by which God’s truth was given to the worldby allusion, dim prophecy, type, historical examples foreshadowing the Christ, till at last the full announcement cameis another illustration of the gentleness and wisdom wherewith God has “spoken” to men.
II. The FULL HONOURS GOD HAS IN RESERVE FOR HIS PEOPLE ARE GRADUALLY REVEALED. Saul wondered what distinction was awaiting him. lie felt unworthy of such language as that used by the prophet. His wonder was not satisfied at once. Men have been known to die under the sudden declarations of bliss awaiting them. Equally so God has in reserve for all who are one with Christ a crown, a glory, an honour, which though we know by name, we know not in reality. “We know not what we shall be.” There is a joy and glory unspeakable. There are things which an apostle could not utter. Future realities are only dimly shadowed forth by earthly words and symbols. A full vision of coming honours might paralyse the strongest frame.
General lessons:
1. Deep interest in the welfare of the Church of God will suppress all feelings of personal jealousy.
2. A good man will enter heartily into new methods recognised by God, even though at first they were distressing to his own heart.
3. The qualities of gentleness and courtesy towards God’s servants have the highest sanction, and do much to facilitate private and public business.
4. The keenest sense of unworthiness is that experienced when God confers on us the choice honours and treasures of his kingdom.
5. The transition to the full glory of the future will be natural and easy in so far as we avail ourselves of the shadowings forth of the reality contained in God’s word.
1Sa 9:25-27
Interest in public affairs.
The facts are
1. After the public intimation of Saul s coming distinction Samuel converses with him in private.
2. On sending him away on the next day Samuel will have no one present at the moment of parting. Saul is passive. Samuel is still the most important. As yet all had been public. Enough had been said to call up from Saul’s heart feelings and aspirations which in his quiet life had lain dormant (1Sa 9:19). He now felt that God had something for him to do in Israel, and his heart revealed sentiments answering to the shadowed honour. It was fit, therefore, to commence privately on topics connected with the condition and prospects of Israel. The invitation to the privacy of the house-top for this purpose was thus in keeping with Samuel’s wise procedure, and a good illustration of his deep interest in the public welfare. The most probable explanation of the conduct of Samuel certainly is, that his concern for the welfare of the nation and of the coming king irresistibly prompted him to converse on the wants of the age, and the responsibilities of Saul’s new position as a chosen servant.
I. IT IS THE DUTY OF A RELIGIOUS MAN, AND IN KEEPING WITH HIS CHARACTER AND PROFESSION, TO TAKE A DEEP INTEREST IN PUBLIC AFFAIRS. Samuel’s interest in affairs was, it is true, official, as head of the state, but the official acts had their root in a deep personal longing for the prosperity of Israel. “Pray for the peace of Jerusalem.” “They shall prosper that love thee,” was the feeling which every true descendant of Abraham was supposed to entertain. The best days of Israel’s history show that the pious were proud of their country, its institutions, its rulers, its laws, and the order and purity of its administration.
1. The state claims our interest.
(1) The law of benevolence supports this claim. Every man in the state is our neighbour; his comfort and peace and safety depend on the administration of affairs; we can only reach the individuals by doing our part to render affairs useful to all.
(2) The principles of religion are applicable to state affairs. Faith in Christ and repentance toward God are not the whole of practical religion, though they are the spring and support of many other feelings and principles. Righteousness, purity, supreme regard for the Unseen, kindliness and generosity, unselfishness and truth, can find expression in laws, in commercial arrangements, and in foreign and domestic policy. Loyalty to these religious principles requires that we see that they are recognised everywhere.
(3) The adaptation of Christianity to the entire life of man is one of the most commanding evidences of its Divine character. It professes to make all things new. It forms the true, perfect manhood. A religion which is seen practically to enter into every sphere of human activity, as the conserving “salt,” carries with it the proof that it comes from the Creator of man and of society. He, then, who loves his Christianity, and would advance its conquests, must show by his interest in the State that it is “profitable unto all things,” even to public affairs.
(4) The great calamities brought on communities have resulted from the predominance in state affairs of irreligious principles. When “rulers of Sodom,” men of godless lives, are left to have charge of affairs, when the holy and conscientious leave their country’s business to persons with whom they would not leave their own private affairs, disaster has come, and will ever come. There can be nothing in such a line of conduct at variance with Christian character or profession. The enforcement of righteousness all over the world must be right. To love Christ supremely, and to labour that souls may be converted to him, is no more inconsistent with promoting righteousness in state affairs, and watching its progress there with keen interest, than with seeing that our private business is honestly transacted.
II. EMERGENCIES WILL ARISE WHEN INTEREST IN PUBLIC AFFAIRS MAY FIND DISTINCT EXPRESSION. The emergency which developed Samuel’s deep interest did not create it. There is a fountain of strong feeling and righteous thought in a truly good man’s nature. Crises in a people’s history bring out the latent feeling, and shape it into word or deed. There should not be a day on which a Christian does not bear all the interests of his country on his heart, and give them some direct or indirect support. But in the changes of human affairs, and in the incessant struggle between the good and evil forces of society, there arise now and then opportunities forevery righteous man to do his best towards securing a righteousness in the State.
III. The MANNER IN WHICH INTEREST IS SHOWN WILL DEPEND ON POSITION AND OPPORTUNITIES. Samuel showed his interest by discussing with Saul the general question of the people’s welfare, and by fitting his mind for coming responsibilities. Every Christian can express his interest intelligently, faithfully, kindly, and prayerfully by seizing the opportunities appropriate to his situation in life. But prayer for kings and rulers, personal observance of the course of events, acquaintance with the real needs of the country, encouragement of a sound, righteous, political literature, support to men of tested character, exercise of powers conferred by law, infusion into controversies of a generous, truth-loving spiritthese are means within reach of most, and cannot but issue in blessing to all. The interest thus due to public state affairs is also due by the Christian to the general affairs of the Church of God. Every one should bear on his heart the welfare of the body of Christ, and do all he can to heal its wounds, cleanse its spirit, and insure its highest happiness and prosperity. Do men sufficiently identify their personal religious interests with those of the one Church? Is the oneness of the body of Christ properly appreciated? Do our prayers and tears flow forth as they ought for the kingdom of God?
General considerations:
1. The causes of so little interest in public affairs by many Christian people.
2. How Christian people can manifest a proper interest apart from the painful contentions to which they are perhaps constitutionally unfitted.
3. The degree of sympathy due to good men who from sense of duty enter into the perils and annoyances of public life, and how it can be expressed.
4. The question of how much of national trouble, sorrow, and poverty is connected with neglect on the part of the morally powerful sections of society.
5. How far Christian men are really making love of righteousness and truth and peace superior to social customs and party ties.
HOMILIES BY B. DALE
1Sa 9:1-25. (GIBEAH, RAMAH.)
The king desired by the people.
1. The choice of the first king of Israel was made by Samuel, prophet and judge, as the highest authority under God in the nation; and it was afterwards confirmed by lot, wherein the Divine will was openly expressed (1Sa 10:21). “The history of the world cannot produce another instance in which a public determination was formed to appoint a king, and yet no one proposed either himself or any other person to be king, but referred the determination entirely to God” (Scott).
2. In making choice of Saul, Samuel believed that he would be acceptable to the people, and fulfil the purpose for which they had desired a king, in saving them out of the hand of the Philistines (1Sa 9:17) and the children of Ammon (1Sa 12:12); and he appears to have expected that he would be faithful to the principle of the theocracy, and rule in obedience to the Divine will. He did all that lay in his power that this expectation might be realised; he entertained a strong affection for Saul; and it was only when the latter proved utterly unfaithful to his trust that he reluctantly and sorrowfully abandoned him to his fate.
3. His choice was directed by a higher wisdom than his own, which saw the end from the beginning. Whilst the Divine King of Israel sanctioned what was good in their desire, he fulfilled it in such a manner as to convince them of what was evil in it, and to accomplish far reaching purposes which the prophet himself did not foresee.
“The ken your world is gifted with descends
In the everlasting justice as low down
As eye doth in the sea, which though it mark
The bottom from the shore, in the wide main
Discerns it not; and, nevertheless, it is,
But hidden by its deepness” (Dante, ‘Purg.’).
“Saul is not selected by them, but given to them; whom they adopt and embrace they know not why; and who, whether or not he is able to guide and govern them, proves to be a faithful representative of their own state of mind, a very type and embodiment of that character and those habits of mind which they themselves are exhibiting” (Maurice). “The theocratic principle was more fully developed in the reaction than could have happened had the king been truly pious, so that we may say that Saul was chosen by God, because in his omniscience he foresaw that he would not turn to him with his whole heart. Saul and David are in necessary connection. On the threshhold of royalty God first shows in Saul what the king of Israel is without him; then in David what the king is with him. Both are types or representatives. The events which befell them are actual prophecies, which first of all passed into fulfilment in the history of the Israelitish monarchy, and then through the whole history of the world.” (Hengstenberg). The following chapters record, the development of the successive stages of the Divine method according to which the popular desire was gratified and corrected. The man destined for king was
I. FITTED BY PECULIAR QUALIFICATIONS (1Sa 9:1, 1Sa 9:2). Notice
1. His family relationship. He was the son of Kish, of the family of Matri (1Sa 10:21), of the tribe of Benjamin; his cousin (or perhaps uncle1Ch 8:33) being Abner, afterwards “the captain of his host” (1Sa 14:51); his nameSaul = askedbeing “an omen of his history.” Kish was a man of wealth and good social position, a fact which would gain for his son general respect; he appears to have been an affectionate father (1Sa 9:5; 1Sa 10:2); and he resided at Gibeah (1Sa 10:26), “a hill,” formerly a place of notorious profligacy (Jdg 19:1-30.), and subsequently the seat of Saul’s government, but was buried at Zelah (2Sa 21:14). Of him nothing more is known. Benjamin was the smallest of the tribes of Israel (1Sa 9:21), but the most warlike of them (Gen 49:27). The selection of a king from it, therefore, would not be likely to excite the jealousy of the other tribes, whilst he would doubtless prove an able leader of their armies. There was in Saul “the strange union of fierceness and of gentleness which rim, as hereditary qualities do often run, through the whole history of that frontier clan” (Stanley).
2. His personal appearance. He was in the prime of manhood, and of lofty stature and great warlike beauty (1Sa 9:2; 1Sa 10:23, 1Sa 10:24). “Great stress is laid upon this, because his distinguished stature, with the impression of bodily prowess which it conveyed, helped much to recommend him to the choice of the people. When, after a long peace, there was no man of distinguished renown among them, and when in battle much less depended upon the military skill than upon the bodily prowess of the chief in single combats, or in the partial actions with which most battles commenced, it was natural enough that the people should take pride in the gigantic proportions of their leader, as calculated to strike terror into the enemy and to inspire confidence in his followers; besides that, it was no mean advantage that the crest of the leader should, from his tallness, be seen from afar by the people” (Kitto).
3. His mental and moral characteristics. He was possessed of little mental culture. He had not been instructed in the schools of the prophets (1Sa 10:11). His life had been spent in retired, rustic occupation, in which he was so absorbed that he was less acquainted with the political and religious movements of his time than his own servant (1Sa 9:6). He was obedient to his father (1Sa 9:4), tenderly concerned about his feelings (1Sa 9:5), persevering in labour and ready to take advice even from one beneath him (1Sa 9:10). He exhibited a courteous, modest, and humble bearing (1Sa 9:21; 1Sa 10:21). He was, in his earlier career, capable of prudent reserve (1Sa 10:16, 1Sa 10:27); patriotic, zealous, fearless, energetic (1Sa 11:6), resolute, and magnanimous (1Sa 11:13); and he had a strong sense of the value of religion and religious institutions. But underneath these qualities there lay others of a different nature, which his subsequent course revealed, viz; waywardness, rash and fiery impulses, impatience, the love of display, pride and self-will, and morbid tendencies to distrust and jealousy; and instead of overcoming them by the aid of Divine grace, he yielded to them, until they gained the entire mastery over him, choked the good seed which was sown in his heart (Mat 13:22), and caused his ruin. God sees the latent as well as the manifest dispositions of men, and adapts his dealings toward them accordingly.
II. GUIDED BY SPECIAL PROVIDENCE (1Sa 9:3-14). These verses furnish a practical commentary on what was said by Hannah concerning the operations of Providence (1Sa 2:7, 1Sa 2:8). In leaving his home in Gibeah, at the direction of his father, in search of the lost asses, travelling through the hill country of Ephraim, the land of Shalisha, of Shalim, and of the Benjamites, to the land of Zuph (1Sa 1:1), and going in search of the “seer” (roeh), Saul acted freely, and according to his best judgment; but his three days’ journey and all connected with ithis lack of success, his desire to return, his servant’s advice, his destitution of food, his servant’s possession of a coin for a present, his meeting with “young maidens going out to draw water,” his presence in the city at a certain timewere ordered by God to the attainment of an end of which he had no conception. “All these incidents and wanderings were only preparations and mediate causes by which God accomplished his design concerning Saul.” His providence
1. Often makes insignificant events productive of important results. It is truly astonishing how the very greatest things depend upon events which are generally regarded at the time of their occurrence as of little account. Of this the lives of individuals and the history of nations afford innumerable illustrations. “What is it that we dare call insignificant? The least of all things may be as a seed cast into the seed field of time, to grow there and bear fruits, which shall be multiplying when time shall be no more. We cannot always trace the connections of things; we do not ponder those we can trace, or we should tremble to call anything beneath the notice of God. It has been eloquently said that where we see a trifle hovering unconnected in space, higher spirits can discern its fibres stretching through the whole expanse of the system of the world, and hanging on the remotest limits of the future and the past” (Kitto, ‘Cyc. of Bib. Lit.,’ first ed; Art. ‘Providence;’ Knapp’s ‘Theology’).
2. Makes accidental circumstances subservient to a prearranged plan. “The thread of every life is entangled with other threads beyond all reach of calculation. Those unforeseen accidents which so often control the lot of men constitute a superstratum in the system of human affairs, wherein, peculiarly, the Divine providence holds empire for the accomplishment of its special purposes. It is from this hidden and inexhaustible mine of chanceschances, as we must call themthat the Governor of the world draws, with unfathomable skill, the materials of his dispensations towards each individual of mankind” (Isaac Taylor, ‘Nat. Hist. of Enthusiasm’).
3. Overrules human plans, in harmony with human freedom, for the fulfilment of Divine purposes (Pro 16:9, Pro 16:33).
III. INDICATED BY DIVINE REVELATION (1Sa 9:15-25). Such revelation
1. Was primarily and directly given to one who lived in closest fellowship with God. Samuel was like the lofty mountain peak, which catches the rays of the morning sun long ere they reach the valleys below. On the day before Saul came to the city (of Ramah), the prophet, ever watching and listening for the indications of the Divine will concerning the future king, was fully instructed therein by “the word of the Lord” (1Sa 3:21), which contained
(1) a promise of sending him (1Sa 9:16),
(2) a direction to anoint him,
(3) a statement of the purpose of his appointment, and
(4) an expression of commiseration for the need of the people.
Nothwithstanding they had rejected God, he had not rejected them, but still calls them “my people,” and in wrath remembers mercy. The long suffering of God toward transgressors should teach his servants forbearance, and incite them to renewed efforts for their welfare. It appears to have been after Samuel had received the Divine message that he invited the people (perhaps the elders who had formerly waited upon him) to a sacrificial feast, and arranged for the worthy entertainment of his chief guest (1Sa 9:24). The displeasure which he previously felt at their request (1Sa 8:6) has now given place to disinterested and earnest desire for its fulfilment.
2. Harmonised with, and was confirmed by, the operations of Providence. Samuel is expecting the fulfilment of the promise given to him, and already is on the way from his own house in the city to offer sacrifice on the height (the loftier of the two hills on which Ramah was situated), when he sees the towering form of Saul, a stranger to the place, who has come up into the midst of the city according to the direction of the maidens at the foot of the hill, and the inner voice with which he is so familiar says to him, “Behold the man,” etc. (1Sa 9:17). There is nothing in the simple dress of the prophet to indicate his dignity; and as he passes onward Saul “draws near to him in the gate,” and in reply to his inquiry concerning the seer’s residence, receives the answer, “I am the seer.” Seldom has the meeting of two persons shown more clearly the cooperation of the revealed word with the guiding providence of God or the unity of the purpose by which both are pervaded, or been followed by more momentous results.
3. And its communication required a gradual preparation on the part of him to whom it chiefly pertained, in order that it might be received aright. This Samuel sought to effect
(1) By awakening in Saul new and elevated thoughts and hopes (1Sa 9:19, 1Sa 9:20); directing him to go up before him, as a mark of respect, inviting him to be his guest, telling him that he would “reveal to him his innermost thoughts,” setting his mind at rest from lower cares, and assuring him of the highest dignity. “For whom is every desirable thing in Israel?” (1Sa 9:20).
(2) By giving him honour in the presence of others (1Sa 9:22-24); appointing to him the chief place among his thirty guests, appropriating to him the best portion of the meal, and intimating that the honour had been reserved for him in foreknowledge of his arrival.
(3) By holding confidential and prolonged conversation with him (1Sa 9:25), pertaining “not to the royal dignity, but surely to the deep religious and political decline of the people of God, the opposition of the heathen, the causes of the impotency to oppose these enemies, the necessity of a religious change in the people, and of a leader thoroughly obedient to the Lord (O. von Gerlach). In this manner Saul was prepared for the more definite indication given on the following morning. A gradual preparation of a somewhat similar kind is often needed by men when about to receive a Divine commission.D.
1Sa 9:9. (RAMAH.)
Perplexity.
“Peradventure he can show us our way.” Here is a picture of a young man perplexed about his way. Consider
I. THE OBJECT OF HIS PERPLEXITY. It is a common thing for a young man to be uncertain and anxious with reference to
1. The ordinary business of life. He knows not, it may be, the particular vocation for which he is most fitted, or which affords the best prospect of success. Leaving his father’s house,
“The world is all before him, where to choose
His place of rest, and Providence his guide.”
But he is doubtful whither to direct his steps. He meets with disappointment in his endeavours. “The bread is spent” (1Sa 9:7), and he has no money in his purse. Under such circumstances many a one has first awoke to a sense of his dependence on God, and his need of his guidance, or has sought him with a fervour he has never displayed before. His loneliness and distress have been the occasion of spiritual thought and high resolve (Gen 28:16, Gen 28:20; Luk 15:18).
2. The chief purpose of life. As each vocation has its proper end, so has life generally. It is something higher than the finding of strayed asses, the recovery of lost property, or “buying and selling and getting gain.” Even the dullest soul has often a feeling that it was made for a nobler end than the gratification of bodily appetites, or the supply of earthly needs. But “what is the chief end of man?” Alas, how many know not what it is, nor the means of attaining it; miss their way, and wander on “in endless mazes lost!”
3. The true Guide of life. Who shall tell thee “all that is in thine heart” (1Sa 9:19)declare its aspirations, and direct them to their goal? Where is he to be found, and by what means may his favour be obtained? Books and teachers abound, and to them the young man naturally turns for instruction; but how often do they leave him in greater perplexity than ever. “Where shall wisdom be found?” (Job 28:12). “To whom should we go?” “We must wait patiently [said Socrates] until some one, either a god or some inspired man, teach us our moral and religious duties, and, as Pallas in Homer did to Diomede, remove the darkness from our eyes” (Plato). “I know that Messias cometh, which is called Christ: when he is come, he will tell us all things” (Joh 4:25). “Sir, we would see Jesus” (Joh 12:21).
II. THE METHOD OF HIS PROCEDURE. The course which it behoves him to take is that of
1. Diligent inquiry concerning the object of his desire. It exists, and a firm belief in its existence is the first condition of such inquiry. There may be healthy doubt about its nature, but absolute scepticism is destruction. Inquiry is the way to truth. It must be pursued with quenchless zeal and ceaseless perseverance. And if so pursued it will not be vain (Pro 2:4, Pro 2:5).
2. Ready reception of light, from whatever quarter it may come. Truth often comes from unexpected sources. The true inquirer is reverent and humble, and willing to receive information from the most despised (1Sa 9:10, 1Sa 9:11).
“Seize upon truth, where’er tis found,
Amongst your friends, amongst your foes,
On Christian or on heathen ground;
The flower’s Divine, where’er it grows.”
3. Faithfully acting up to the light he possesses. “Well said; come, let us go.” Inquiry alone is insufficient. The duty that lies plainly and immediately before us must be performed.
III. THE SUCCESS OF HIS ENDEAVOUR.
1. He is brought face to face with the best Guide. “I am the seer” (1Sa 9:19). The best service that men and books, including the Scriptures themselves (Joh 5:39, Joh 5:40), can render is to bring us into direct communion with the Prophet of Nazareth, “the Way, the Truth, and the Life.” Our perplexity ends only when he manifests himself to us and says, “I that speak unto thee am he.” “Master, where dwellest thou? Come and see” (Joh 1:38).
“And what delights can equal those
That stir the spirit’s inner deeps,
When one that loves, but knows not, reaps
A truth from one that loves and knows?” (Tennyson).
2. He rises into a higher region of thought and feeling, and receives all the direction that he really needs. His anxiety about earthly affairs is relieved (Mat 6:32). The true purpose of life is shown him (Mat 6:33). He has “an unction from the Holy One, and knows all things” (1Jn 2:20). He is “turned into another man,” and “God is with him” (1Sa 10:6, 1Sa 10:7).
3. He attains great honour and power. Saul is not the only one who has gone forth in the performance of lowly duty and found a kingdom, or to whom a temporary loss has been an occasion of permanent and invaluable gain. “Be thou faithful unto death, and I will give thee a crown of life.”D.
(A SACRAMENTAL ADDRESS.)
1Sa 9:13. (RAMAH.)
Guests at a sacred feast.
“For the people will not eat until he come, because he cloth bless the sacrifice; and afterwards they eat that be bidden.” This language refers to a feast provided on the high place of the city where Samuel dwelt.
1. It was a sacrificial feast. The victim (a thank offering) having been slain, and its blood sprinkled about the altar, a portion of it was burnt in the sacred fire, and the rest reserved for food. “The thank or praise offering was the expression of the worshipper’s feelings of adoring gratitude on account of having received some spontaneous tokens of the Lord’s goodness. This was the highest form (of the peace offering), as here the grace of God shone prominently forth” (Fairbairn, ‘Typology’).
2. It was attended by numerous gueststhirty personsdistinguished in some way from others, and specially invited by Samuel. “The participation by the offerer and his friendsthis family feast upon the sacrificemay be regarded as the most distinctive characteristic of the peace offering. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and his priests, had a standing in his house and a seat at his table. It was, therefore, the symbol of established friendship with God, and near communion with him in the blessings of his kingdom; and was associated in the minds of the worshippers with feelings of peculiar joy and gladness” (Fairbairn).
3. It required the presence of Samuel himself in order that the guests might properly partake thereof. “The blessing of the sacrifice must mean the asking of a blessing upon the food before the meal. This was done at every common meal, and much more at a solemn festival like this. The present, however, is the only recorded example of the custom” (Kitto). “It refers to the thanksgiving and prayer offered before the sacrificial meal” (Keil). Now this feast may be regarded as a foreshadowing of the Lord’s Supper. A greater than Samuel is the Master of the feast (Mat 26:18; Joh 13:13, Joh 13:14). Our Lord has provided it by the sacrifice of himselfof which the ancient sacrifices were a type, and the Holy Supper is a memorial. And he himself comes to preside at his own table. As his guests
I. WE AWAIT HIS PRESENCE. “The people will not eat until he come” His presence is
1. Necessary to the feast. The bread and wine are not simply memorials, they are also symbols; and in order to partake of them aright we must “discern the Lord’s body.” “Without me ye can do nothing.”
2. Promised by himself. “There am I in the midst of them” (Mat 18:20). “I will see you again, and your heart shall rejoice” (Joh 16:22). “Lo, I am with you alway” (Mat 28:20). The sacred ordinance itself is a permanent assurance of his presence.
3. Realised in the heart. We look not for his real presence in the material emblems, but in the believing heart. “I in them” (Joh 17:26; Joh 14:21; Eph 3:17). In a different spirit from that in which the words were originally spoken, we ask, “What think ye, that he will not come to the feast?” (Joh 11:56). We await his coming with reverence and humility, contrition, and faith, and ardent desire. O that he may appear to each of us, saying, “Peace be unto you,” and be “known in breaking of bread.” “Blessed are they that wait for him” (Isa 30:8; Joh 20:29).
II. WE DESIRE HIS BLESSING. “He doth bless the sacrifice,” and in doing so he also doth bless his guests.
1. As of old, when he often gave thanks before the meal.
2. As the ever living Intercessor, representing his people, and rendering their prayers and praises acceptable to God. “I will declare thy name unto my brethren, in the midst of the Church will I sing praises unto thee” (Heb 2:12).
3. As when he went away, still stretc.hing forth his hands in benediction toward his disciples, and enabling them to be “continually praising and blessing God” (Luk 24:51-53). “Stretch forth, O Lord, in blessing toward us thy hands, that were nailed for our redemption to the bitter cross!”
III. WE PARTAKE OF HIS PROVISION. “And afterwards they eat that be bidden.” We do not merely look upon the emblems of his body and blood, but we eat and drink, and thereby signify
1. Our participation in the benefits of his deathforgiveness, peace, and righteousness.
2. Our fellowship with him in his sufferings and death, his spirit and life, his strength and joy (Joh 6:53). “And truly our fellowship is with the Father, and with his Son Jesus Christ” (1Jn 1:3).
3. And our union and communion with each other, through fellowship with him, in love and gladness. “For we being many are one bread, and one body” (1Co 10:17). Let us, then, “rejoice before the Lord.” The cup is “a cup of blessing” (thanksgiving). The service is intended to be a service of joyjoy in the Lord; in the contemplation of his glorious character, in the reception of his manifold benefits, and in the anticipation of “the marriage supper of the Lamb.”D.
1Sa 9:26, 1Sa 9:27;- 1Sa 10:1-8. (RAMAH.)
Saul privately anointed king.
“And Samuel took a vial of oil, and poured it upon his head.” There is in the life of almost every man some day beyond all others, the events of which serve to determine his future course. Such a day was that which is here described in the life of Saul. On the preceding day he had been guided by Providence to Samuel, and led by means of his conversation to entertain exalted expectations concerning his future destiny. “And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house” (1Sa 10:25). “And a bed was spread for Saul on the roof, and he lay down” (LXX; Vulg.). “The roofs in Judaea were flat, with a parapet around them. To be lodged there was considered an honour. In fine weather it was not unusual to sleep in the open air, but the place might occasionally be covered with a tent” (Geddes). Strange thoughts must have passed through his mind as he rested there under the silent stars. He rose early to prepare for his journey, and watched the morning dawn over the distant hills, ushering in the most eventful day of his life. Then the voice of Samuel called to him from below, saying, “Arise, and I will send thee away.” The prophet accompanied him, as a mark of respect, along the street, toward the end of the city (Ramah). But before parting from him be directed him to send his servant forward, that he might communicate to him alone “the word of God.” And in this private interview Saul was
I. APPOINTED TO THE HIGHEST DIGNITY (1Sa 10:1).
1. By a rite of consecration. “Taking a vial, he anointed Saul, thus placing the institution of royalty on the same footing as that of the sanctuary and the priesthood (Exo 30:33; Le Exo 8:10), as appointed and consecrated by God and to God, and intended to be the medium for receiving and transmitting blessing to the people” (Edersheim). “Anointing with oil was 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” (Keil). “Two very good reasons they (the Jews) render why God did command the use of such anointing oil as in respect of the action. First, that it did signify the Divine election of that person and designation to that office; from whence it was necessary that it should be performed by a prophet who understood the will of God. Secondly, that by it the person anointed might be made fit to receive the Divine influx.” “In respect to the matter they give two reasons why it was oil, and not any other liquor. First, because, of all other, it signifies the greatest glory and excellency. Secondly, they tell us that oil continueth uncorrupted longer than any other liquor. And, indeed, it hath been observed to preserve not only itself but other things from corruption; hence they conclude it fit their kings and priests, whose succession was to continue forever, should be anointed with oil, the most proper emblem of eternity. Beside, they observe that simple oil without any mixture was sufficient for the candlestick; but that which was designed for unction must be compounded with principal spices, which signify a good name, always to be acquired by those in places of greatest dignity by the most laudable and honourable actions” (‘Pearson on the Creed,’ Art. 2).
2. Accompanied with an act of homage. “And kissed him.” The kiss was given on the mouth, the hand, the feet, or the garment, and was a token of friendship, affection, and, in the case of princes, of reverence and homage (1Ki 18:19; Psa 2:12; Hos 13:3).
3. And with a statement of its significance. “Is it not?” etc. Hath not the Lord anointed thee to be ruler over his people, over Israel? And thou shalt rule over the people of the Lord, and thou shalt save them out of the hand of their enemies” (LXX.). His appointment was of God, and the purpose of it was the deliverance of his people. The manner in which he received it shows the change which had already taken place in his feelings (1Sa 9:21). When God has work for a man to do, he has power to dispose and prepare him to do it.
II. ASSURED OF CONFIRMATORY SIGNS (1Sa 10:2-6). The events which Samuel predicted were proofs of the Divine interposition, means of Saul’s further preparation, and emblems of his future dignity and power.
1. First signhis royalty was an appointment made by God. By it he would be convinced that it was not made by Samuel merely, but by God, who fulfilled his words (1Sa 9:20); at the same time he would be taught to leave lower cares, and aspire after the highest things. “Inwardly free, and consecrated to the Lord alone, he is to pursue his way upward.”
2. Second signhis royalty was an honour shared with God, and held in subordination to him (1Sa 10:3, 1Sa 10:4). A part of the offerings that were about to be presented before Jehovah in Bethel would be presented to Saul, but only a part of them; the greater portion would be given to Jehovah as a sign of the supreme homage due to the invisible King of Israel, while he was to accept the lesser portion as a sign of his subordinate position under him. “That this surprising prelude to all future royal gifts is taken from bread of offering points to the fact that in future some of the wealth of the land, which has hitherto gone undivided to the sanctuary, will go to the king” (Ewald). God commands us to “honour the king” (1Pe 2:17), but the honour which is due to himself may not be usurped by man (Mat 22:21; Act 12:23).
3. Third signhis royalty was an endowment dependent upon God, and effectually administered only through his grace. Coming to the hill (Gibeah) of God, near the city (Gibeah, his home), where there stood a garrison of the Philistines (or perhaps a pillar erected by them as a sign of their authority), which could hardly fail to impress upon him with great force the main purpose for which he had been appointed king, he would meet a band of prophets descending from the high place (of sacrifice), playing instruments of music and prophesying, and
(1) He would be imbued with a Divine power. “The Spirit of Jehovah will come upon thee.”
(2) He would catch the spirit of the prophets, and join them in their ecstatic utterances. “Thou wilt prophesy with them.”
(3) He would undergo a surprising transformation. “And will be turned into another man.” When he had turned his back to go from Samuel, “God gave him another heart” (1Sa 10:9), but the prediction of the prophet was more completely fulfilled afterwards (1Sa 10:10). The fulfilment of these predictions shows that apparently accidental events are clearly foreseen by God, human affairs are under his direction and control, and “the king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will” (Pro 21:1), and that “the teachings of Providence unite with the teachings of revelation and of the Holy Spirit to show men their duty and their destiny.”
III. ADMONISHED OF FUTURE DUTY (1Sa 10:7, 1Sa 10:8). In relation to
1. Circumstances. “Do thou what thy hand findeth,” i.e. what circumstances indicate to be thy duty. His own judgment would have to be exercised, but he would not be left to it alone.
2. God. “For God is with thee,” to observe, direct, and aid thee. The firm belief in his presence is a mighty preservative from the neglect of duty, and a powerful incentive and encouragement to its performance.
3. The prophet, through whom he would receive “the word of God,” in obedience to which he was bound always to act. “Gilgal, on the southwestern bank of the Jordan, was then, from all indications, one of the most holy places in Israel, and the true centre of the whole people; it had a like importance before, and much more then, because the Philistine control reached so far eastward that the middle point of the kingdom must have been pressed back to the bank of the Jordan. There the people must have assembled for all general political questions, and thence, after offering and consecration, have marched forth armed to war” (Ewald). Thither he was to gather the people; not, indeed: immediately, but when circumstances indicated that it was the proper time to prepare for war with the Philistines, which was the main object of his appointment. Samuel promised to meet him there, offer burnt offerings (dedicatory) and peace offerings (eucharistic), and tell him what to do; and directed him to wait seven days, and to do nothing without him. The direction was explicit, it set a limit to his authority, and its neglect was the first step in his disobedience (1Sa 13:13). When God places men in positions of authority, he teaches them the obligations which they involve; and if they fail it is not from want of knowing them.D.
HOMILIES BY D. FRASER
1Sa 9:17
The man, yet not the man.
I. THE SANCTION GIVEN BY THE LORD TO SAUL‘S ELEVATION. Instances may easily be adduced in which the writers of the Old Testament ascribed to the Lord directly what was only indirectly recognised or permitted by him; but in the present case there is obviously more than Divine allowance. Jehovah pointed out Saul to the prophet Samuel, and commanded that he should be anointed captain, or king. We account for this on that principle of Divine government which allows to men that which they most wish for, in order that they may learn wisdom from the result. The people of Israel had not asked the Lord for such a king as he might see fit to choose and appoint. They had asked the prophet for a warlike chief like the kings of the nations and tribes around them, and the Lord saw meet to let them have what they desired; the young giant Saul was just the style of man they sought, cast in the very mould they admired, and one that would teach them some painful lessons through experience. Therefore, though the Lord foresaw the disappointing career of Saul, he authorised Samuel to anoint him privately, and afterwards sanctioned his public selection and elevation to the royal dignity. Here was a leader to suit the fancy of the peoplestrong, impetuous, valiant. Let them have Saul for their king. Such is the way of the Lord to this day, and in individual as well as national life. He admonishes and corrects us by letting us have our own way and be filled with our own devices. We are apt to complain in our disappointment at the result, that God himself sanctioned our course. No. We did not ask him to show us his way, that we might do his will; but took our own way, did our own pleasure; and he allowed, nay, facilitated our desire. Let the issue teach us to be more wary and more humble in time to come.
II. EARLY PROGNOSTICS OF SAUL‘S FAILURE.
1. The manner of his entrance on the page of history. How different from the first mention of David, faithfully keeping the sheep before he was anointed to be the royal shepherd of Israel, is the first appearance of the son of Kish in search of his father’s stray asses, and visiting the venerable prophet Samuel with no higher thought in his mind than to learn, if possible, where those asses were! He did not even know Samuel by sight, though he lived but at a short distance. He seems to have been an unreflecting rustic youth, with none of those premonitions of greatness which come early to the wise, and tend to give them seriousness of purpose and elevation of aim.
2. Indications of a fitful mind. We read nothing of Saul’s bearing before Samuel when informed of the destiny before hint. Probably he was stunned with surprise. But so soon as he left the prophet new currents of thought and feeling began to flow through his heart. A mood of mind fell on him more grave and earnest than had appeared in him before. The Old Testament way of saying it is, that “God gave him another heart;” for the change which passes on a man under the consciousness of a high vocation suddenly received is none the less of God than it is evidently born of the occasion, he sees things in a new light, feels new responsibilities; new springs of feeling and new capacities of speech and action reveal themselves in him. But Saul took every influence by fits and starts. He quickly gained, and as quickly lost. There was in him no steady growth of conviction or principle. When he fell in with men of religious fervour he was fervent too When he met the prophets chanting Jehovah’s praise he caught their rapture, and, joining their procession, lifted up his voice also in the sacred song. But it was a mere fit of piety. Of course Saul had been educated in the religion of his fathers, and in that sense knew the God of Israel; but it seems evident, from the surprise occasioned by his appearance among the prophets, that he had never shown any zeal for the glory and worship of Jehovah; and the sudden ecstasy at Gibeah, having no foundation of spiritual principle, came to nought. Alas! men may sing spiritual songs with emotion who have no enduring spiritual life. Men may catch the infection of religious enthusiasm, yet have no moral health or soundness. Men’s faces may glow with a fine ardour, and yet soon after be darkened by wicked passion. Pulses of high feeling and moods of noble desire may visit minds that yet are never moved by Divine grace, and therefore are liable to be mastered, after all, by evil temper and base envy. Occasional impulses are not sufficient. “Ye must be born again.”F.
Fuente: The Complete Pulpit Commentary
1Sa 9:1. A mighty man of power A strong man. Houb. This seems to be the true interpretation, as Saul’s family was not considerable for its wealth or dignity. See 1Sa 9:21 and chap. 1Sa 10:27.
Fuente: Commentary on the Holy Bible by Thomas Coke
II. Samuel meets Saul and Learns that he is Destined by God to be King over Israel
1Sa 9:1-27
1Now [And] there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah,1 [ins. the son of2] a Benjamite, a mighty man of power.3 And he had a son whose name was Saul, a choice young man and a goodly [young and goodly4]; 2and there was not among the children of Israel a goodlier person than he; from the shoulders and upward he was higher than any of the people.
3And the asses5 of Kish, Sauls father, were lost. And Kish said to Saul, his 4son, Take now one of the servants with thee, and arise, go seek the asses. And he passed through6 mount Ephraim [the hill-country of Ephraim], and passed through the land of Shalisha, but [and] they found them not, then [and] they passed through the land of Shalim [Shaalim], and there they were not, and he passed through the 5land of the Benjamites,7 but [and] they found them not. And [om. and] when they8 were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return, lest my father leave caring for the asses and take thought 6for [be anxious about9] us. And he said unto [to] him, Behold, now, there is in this city a man of God,10 and he is an honorable11 man [the man is honorable]; all that he saith cometh surely to pass; now let us go thither; peradventure he Song of Solomon 7[will] show us our way that we should go.12 Then said Saul [And Saul said] to his servant, But, [And] behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God; what have 8we? And the servant answered Saul again and said, Behold, I have here at hand the fourth part of a shekel of silver, that will I give [and I13 will give it] to the 9man of God to tell [that he may show] us our way. (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come and let us go to the seer; for Hebrews 10 that is now14 called a prophet was beforetime called a seer.) Then said Saul [And Saul said] to his servant, Well said; come, let us go. So [And] they went unto the city where the man of God was.
11And [om. and] as they went up [were going up15] the hill to [on which was16] the city, they found [came upon] young maidens going out to draw water, and said 12unto them, Is the seer here? And they answered them and said, He is; behold, he is before you [thee]; make haste,17 now, for he came to-day17 to the city, for 13there is a sacrifice of the people to-day in [on] the high place; As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat; for the people will not eat until he come, because he doth bless the sacrifice; and [om. and] afterwards they eat that be bidden. Now therefore [And now] get 14you up, for [ins. he18], about this time ye shall find him. And they went up into [to] the city; and [om. and] when they were come [As they were going] into the city, behold, Samuel came out [was coming out] against [towards] them, for [om. 15for] to go up to the high place. Now [And] the Lord [Jehovah] had told Samuel 16in his ear [had informed Samuel19] a day before Saul came, saying, To-morrow, about this time [About this time to-morrow] I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain [prince] over my people Israel, that he may [and he shall] save my people out of the hand of the Philistines; for I have looked upon my people,20 because their cry is come unto me. 17And when [om. when] Samuel saw Saul, [ins. and] the Lord [Jehovah] said unto [answered] him, Behold the man whom I spake to thee of! this same [the man of whom I said to thee, he] shall reign over my people.
18Then [And] Saul drew near to Samuel in the gate,21 and said, Tell me, I pray 19thee, where the seers house is. And Samuel answered Saul, and said, I am the seer; go up before me unto the high place, for [and] ye shall eat with me to-day, and to-morrow I will let thee go, and will tell thee all that is in thine heart [and I 20will let thee go in the morning, and all that is in thy heart I will tell thee]. And as for thine asses, that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel [And to whom belongs all that is desirable22 in Israel]? is it not on [does it not belong to] thee, and on [to] 21all thy fathers house? And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe23 of Benjamin? [ins. and] wherefore then [om. then] speakest thou so to 22me? And Samuel took Saul and his servant, and brought them into the parlor [eating-room], and made them sit in the chiefest place among [and gave them a place at the head of] them that were bidden, which [and they] were about thirty24 23persons. And Samuel said unto [to] the cook, Bring the portion which I gave 24thee, of which I said unto thee, Set it by thee. And the cook took up the shoulder, and that which was upon it, and set it before Saul, and Samuel [om. Samuel, ins. he25] said, Behold that which is left! set it before thee [what was reserved is set26 before thee]; and [om. and] eat, for unto this time hath it been kept for thee since I said,27I have invited the people. So [And] Saul did eat with Samuel that day.
25And when they were come [And they came] down from the high place unto [to] the city, Samuel [om. Samuel, ins. and he] communed [spake] with Saul upon the 26top of the house [the roof]. And they arose early;28 and it came to pass about the spring of the day [at day-dawn] that Samuel called [ins. to] Saul to [on] the top of the house [roof], saying, Up [Rise], that I may [and I will] send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad [on the 27street]. And [om. and] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us (and he passed on29), but [and] stand thou still a while, that I may [and I will] show [tell] thee the word of God.
EXEGETICAL AND CRITICAL
1Sa 9:1-2. Sauls family and person.The statement that Kish was the son of Abiel is opposed to that of 1Ch 8:33; 1Ch 9:39, according to which Ner was the father of Kish, but agrees with 1Sa 14:51, according to which Ner was the father of Abner and the son of Abiel, and therefore the brother of Kish. This difference is not to be set aside by the arbitrary assumption that Ner in Chron. is not the father, but the grandfather, or a still remoter ancestor of Kish (Keil), but the statement in Chron is to be corrected by this and 1Sa 14:51. [Keils supposition of an omitted name in the list is scarcely arbitrary, since such omissions are elsewhere found in genealogical records. To construct Sauls genealogy it is natural to compare the various statements in the Scriptures, and attempt to make them accord. Bringing together Gen 46:2; 1Sa 9:1; 1Sa 14:51; 1Ch 7:6-8; 1Ch 8:29-33; 1Ch 9:35-39, the following line may be made out: 1. Benjamin. 2. Becher. 3. Aphiahperhaps same with Abiah. 4. Bechorath. 5. Zeror or Zur. 6. Abiel or Jehiel. 7. Ner. 8. Kish. 9. Saul, in which, however, some links may be omitted, as Matri, mentioned 1 Sam. 1Sa 10:21. Abner is thus Sauls uncle, as in 1Sa 14:50. If Ehud in 1Ch 7:10 be the judge of that name (Judges 3.), he was not of the same family with Saul. In 1Ch 9:35 Jehiel, the ancestor of Saul, is said to have been the father, that is, the first settler of Gibeon; but it is uncertain how far back we have to put him. The name Saul was borne by others, see Gen 36:37-38; Gen 46:10; 1Ch 6:24; Act 7:58. See Bib. Dicts., s. v. Ner and Saul, and Comms. on Chronicles.Tr.]. The phrase [Eng. A.V. a mighty man of power] here means a rich well-to-do man (Ges., De Wette) and not as in 1Sa 16:18, a strong, valiant man (Vulgate, Cler., Then.); for it undoubtedly refers to Kish, who is, indeed, not represented in the history as specially wealthy (Then.), but is all the more distinctly described as in easy circumstances and prosperous. It is intended to state that Saul came from a substantial family. This accords much better with the connection than the representation of him as a man of vigor and strength by the statement that his father was a valiant man.The genealogical statement about Sauls descent is followed (1Sa 9:2) by a short description of his person. The name Saul means the asked (comp. Gen 46:10); it occurs frequently, and was, probably, usually the name of the desired (asked) first-born (Then.). Saul was a choice and handsome man. is to be rendered electus (Vulg.), 30 not only because he had a grown son (1Sa 13:1-3), but also because it is expressly said (1Sa 10:24) that the Lord elected and chose him, because his like was not to be found in all the people, that is, in respect to his distinguished personal appearance; in spite of the first-mentioned fact, he might else still have ranked as a young man. He excelled all other Israelites both in warlike beauty and in height, according to the vivid description from the shoulder upward; his person was in keeping with the lofty position to which, as ruler over Israel, he was chosen by God, as is expressly said in 1Sa 10:24.31
1Sa 9:3-10. The occasion of Sauls meeting with Samuel: The loss of and search for the asses of Kish.
1Sa 9:3. Kishs preparations for recovering the lost asses show him to be a substantial and propertied man. His command to his son take a servant, arise, go, seek, gives a vivid description of what occurred. 1Sa 9:4 sqq. contain a similarly fresh and animated description of Sauls wandering search with his servant. The mention of the hill-country of Ephraim first as scene of the search is explained by the fact that these hills stretched from the north down into the territory of Benjamin, and Gibeah, Sauls home and starting-point (comp. 1Sa 10:26; 1Sa 11:4; 1Sa 15:34; 1Sa 23:19; 1Sa 26:1) lay on their slope. The land of Shalisha, which they next traversed, probably takes its name from [three], because there three valleys united in one, or one divided into three = Threeland (see then. in Kuffers Stud. d. schs. Geistl. II., 142); it is the region in which, according to 2Ki 4:42, Baalshalisha lay [15 miles north of Diospolis or Lydda.Tr.]. Thereupon they traversed the land of Shaalim, according to Then., perhaps a very deep valley (comp. the hollow of the hand, and a hollow or narrow way), probably the region which lay eastward from Shalisha, where on the maps of Robinson and Vandevelde the Beni Mussah and Beni Salem are marked (comp. Keil in loco).32 The next statement that they traversed the land of Benjamin, indicates that from Shaalim they go from north-east to south-west. Thence they came into the land of Zuph, which, as Keil supposes, lay on the south-west of the tribe-territory of Benjamin, since Saul and his follower on the return home pass first (1Sa 10:2) by the tomb of Rachel, and then come to the border of Benjamin.[Kitto remarks that Sauls tender regard for his fathers feelings (1Sa 9:5) is a favorable indication of character.Tr.].
1Sa 9:6. The servant prevents Saul from returning home immediately, pointing out to him the city before him standing on an eminence, where they would find the man of God, who would perhaps tell them how they might attain the object of their search. The way, on which they came,33 is the way on which they now are, that they may find what they are seeking; the seer will now perhaps tell them the direction in which they must go on this way, in order to find the asses. From the connection of the whole history of Samuel the city can be no other than his residence, Ramathaim (or, Ramah) Zophim (1Sa 1:1), that is, in the district of Zuph, in the Tribe of Benjamin (Jos 18:25). Keil is wrong in pressing against this general assumption the fact that the servant does not say here dwells, but here is a man of God, which is plainly farfetched. Equally forced is his explanation of the answer of the maidens (1Sa 9:12): He came today to the city, for there is a great sacrifice of the people on the high-place, from which he infers that the seers house was not in the city, but that he had only come thither to the sacrificial feast; their answer rather confirms the former view, since the question is the seer here? referred to the city, while the place of offering was on the eminence behind the city, where Samuel in those days worked and dwelt. Samuel has his residence in this city (comp. 1Sa 9:25 with 1Sa 9:18); Keils supposition of a temporary residence, which he occupied during his presence at the festival, is wholly untenable. As Samuel had built an altar to the Lord at Ramah (1Sa 7:17), it is more natural to think of this residence of Samuel than of any other place, the name of which would no doubt otherwise have been given. Finally, it is to be added that Samuel is known to the servant, and the latter knows that he is here. On the other supposition, how should he know that Samuel was here precisely at this time, if it was not his residence? [These arguments are replied to in various ways by expositors who hold that this city was not Ramah. But Erdmann is undoubtedly right in saying that the impression made by this narrative is that it was Samuels residence to which Saul came. The difficulty lies in reconciling this statement with the itinerary in 1Sa 10:2-5. See the exposition and translators note on 1Sa 1:1. As Rachels tomb was near Bethlehem, and Saul was going towards Bethel, one would suppose the city in 1 Samuel 9 to be south or southwest from Bethlehem, that is, not in the territory of Benjamin at all. And if it was not Ramah it is impossible to say what it was.It is worthy of note that Saul seems to know nothing about Samuel; it is the servant that knows and does everything. Saul rather appears as a simple-minded rustic youth, who has rarely left his pastoral occupations, and knows little of the political and religious elements of the time.Tr.].From this passage it appears (comp. 1Sa 9:9) that the earliest prophets were consulted by the people about ordinary matters of life, of which they were looked on as having superior knowledge. It is, however, undetermined, whether Samuel would have answered the question about the asses, if the loss of and search for them had not been, according to the revelation made him from above, the divinely-appointed means for bringing him into connection with the person of the designated king.
1Sa 9:7-8. Those who went to question the prophets carried them presents (comp. 1Ki 14:3). These are in the first place to be regarded as honorary gifts, intended to show respect. But this does not exclude the supposition that they depended for support on these voluntary gifts offered in return for information desired. Saul fears that he has no gift worthy of the man, but the servant, who is drawn to the life, is ready with the reply: There is in my hand (I have here at hand) the fourth of a shekel of silver (called zuz () by the later Jews, see Targ. Jon. in loc). The silver-shekel and its parts (,,), are not pieces weighed in transference, but already of determined weight and value, coins current with the merchant (Gen 23:16), which were counted. The Shekel was in German money about 26 silbergroschen, the quarter, therefore, about 6 silbergroschen. [There is no means of determining precisely the value of the shekel in Samuels time. In our Lords time a stater = shekel seems to have been about 70 cents United States currency, and a quarter about 18 (equivalent perhaps to two dollars now). A German Silbergroschen is about 2 cents in our currency. There is no evidence that coined money existed in Israel before the captivity, and the first native coins were probably struck some centuries after the Return.Tr.]. The Preterites give an admirably true picture of the animated manner of the servant, who is intent only on the object of their search, and willingly makes the sacrifice of the money for the asses.
1Sa 9:9. The man () is the indef. subject (Germ. man [Eng. one]), though the Art. makes the individual personality more prominent. Ew. Gr. 294 d. An express difference is made here between the ancient designation of the prophet Roeh (), for which later in the solemn, poetic language the synonymous Chozeh ( gazer) was used, and the term in use in the authors time Nabi (). The former (Roeh, seer), points only to the form in which the insight into what was hidden came to them, the latter (Nabi), on the contrary, to the source of the divinatory insight, to God (Tholuck, Die Propheten, p. 21). The remark in 1Sa 9:9 belongs according to its content to 1Sa 9:11.
[Note on Roeh.The statement in 1Sa 9:9 has special interest in connection with the history of prophetic work in Israel. The three terms named above have each its peculiar meaning and its special use, though to a certain extent employed interchangeably. Besides in this chapter, Roeh occurs three times of Samuel (1Ch 9:22; 1Ch 26:28; 1Ch 29:29), twice of Hanani (2Ch 16:9-10), once with a general application (Isa 30:10), and once apparently of Zadok the priest in a passage (2Sa 15:27) where the text is somewhat involved in suspicion; it is used, that is, c. B. C. 1100700. Chozeh is found in 2 Sam., in the prophets, and in Chron., about B. C. 800400. Nabi occurs from Gen. to Mai., in nearly every book of the Old Testament. As to the meaning, Nabi is clearly one who speaks for God (see the general meaning in Exo 7:1), announcing or representing His will by His command. Cnozeh, the gazer, is one who sees visions of God; the verb, where it means behold, is used only in poetry, and always of divine visions, and the noun was employed as synonymous with Nabi, meaning prophet in the fullest sense. So, too, Roeh the seer, in the one passage (Isa 30:10) where it occurs with a general application, is used as synonymous with Chozeh, while our verse here affirms the substantial identity of Roeh and Nabi. But, as the Nabi always claims inspiration, whether he be true or false, we must regard the Roeh also as an inspired person. Dr. R. Payne Smith (Prophecy a prep. for Christ, Lect. II.) holds that the Roeh was simply a man of acute understanding, uninspired, to whom the people were in the habit of resorting for advice in difficult matters. He bases his view chiefly on this chapter, and especially on the Sept. reading of 1Sa 9:9 : the people called Roeh him, etc., a reading which can hardly be sustained; and, for the reasons given above, it seems necessary to regard the Roeh as inspired. The change of name from Roeh to Nabi and Chozeh had its ground probably in the development of the religious constitution. Up to some time before the author of Samuel wrote, the non-sacerdotal, non-Levitical religious teacher was one distinguished by seeing visions, or by seeing into the will of God. This is Gods definition of the prophet in Num 11:6; it is involved in 1Sa 3:1; 1Sa 3:15, and in the visions of the patriarchs. The Law of Moses was the complete and sufficient guide for life and worship, and it was only in special individual matters that the divine direction was given, and then it was through the medium of a vision. He who saw the vision was a Roeh, and it was natural enough that he should be consulted by the people about many matters. But in process of time the mechanicalness and deadness to which the legal ritual constantly tended called forth an order of men who expounded and enforced the spirituality of the Law, speaking as God bade them, speaking for God, entering as a prominent element into the religious life of the nation. He who thus spake was a Nabi, and, as he too might have visions, he was sometimes called Chozeh the gazer (the verb is not necessarily always to gaze as Dr. Smith maintains (ubi sup.), as, for ex., in Pro 22:29, but is the poetic conception behold as distinguished from see, though in the visional use it is appropriately rendered gaze). As this speaker for God gradually took the place of the old seer of visions, the word Nabi replaced Roeh in popular usage. It seems that the change began in or about Samuels time, and was completed about three centuries later, Roeh still maintaining itself in the language, though rarely used. On the other hand, Nabi may have been used infrequently in early times, in reference to Abraham and Moses, and have become afterwards the common term, or the occurrence of the word in the Pentateuch may be the transference of a late word to earlier scenes.Tr.]
1Sa 9:11-14. The announcement of the Seer ( , Just as they were going up then (); the Partcp. with preceding subject denotes a circumstance or fact, synchronously with which or at the occurrence of which another fact or circumstance takes place, which is introduced by before the subject (Ew, Gr., 341 d). A similar construction with … follows in 1Sa 9:14 and 1Sa 9:27)The word here () refers to the city, which was on an eminence, since they met the water-drawers as they were going up The answer of the maidens (1Sa 9:12) before thee is a direction to go simply straightforward (Bunsen). Here too the description is very lively, answering perfectly to the peculiarities of the persons. He came into the city presupposes either that his residence was without it, or that he had been absent from it some time (Then.). The height on which the offering took place must be distinguished from the height on which the city stood. The name Ramathaim34 [= the two Ramahs, or heights] refers to those two heights. The Bamah, high-place (comp. Mic 3:12, where it is synonymous with mountain, and Mic 1:3-4; Jer 26:18 with Amo 4:1) is the sacred place of sacrifice on the mountain which rose still higher than the city (comp. 1Sa 9:11 with 1Sa 9:13; 1Sa 9:25; 1Sa 9:27). Of such Bamoth, holy places on heights, where the people assembled for sacrifice and prayer, there were several during the unquiet times of the Judges, especially after the central Sanctuary at Shiloh ceased to exist, till the building of the Temple (comp. 1Sa 7:9; 1Sa 10:8; 1Sa 13:8 sq.; 1Sa 16:2-3; 1Ki 3:2 sq.), as indeed the Patriarchs sacrificed on high places (Gen 12:8). It was not till after the building of the Temple that the high-place-worship, which easily degenerated into idolatry (wherefore the Law forbade sacrifice except in Jehovahs dwelling, the Sanctuary) was completely done away with (2Ki 23:4-23).In 1Sa 9:13 corresponds to , both expressing identity of time, or the concurrence of the acts of coming and finding = as forthwith, or when straightway. Ew. Gram. 360 b.The seer is just going to a sacrificial meal on the high-place. The people await him there. A large assembly is therefore gathered to-day on the high-place for a thank-offering, here = , [bless,. give thanks]. The him is repeated in this animated discourse, because the somewhat garrulous and circumstantial women wish to bring the chief person prominently before the inquirer.35 They that are bidden are those whom Samuel had invited to this sacrificial meal, comp. 1Sa 9:24.
1Sa 9:14. The course of events now, according to the very precise and detailed account of the narrator, is as follows: First Saul and his servant go up to the city. Pursuant to the directions of the maidens they pass quickly in. The curt, rapid character of the narration corresponds to the movement. Next, they are already in the midst of the city, when, this is the third fact, Samuel, going out of the city, meets them; they meet in the middle of the city, he going outward toward the high-place, they going inward. That they had gone through the gate was a matter of course and did not require mention. And the statement of 1Sa 9:18 : And Saul drew near to Samuel in the midst of the gate, or, stepped up to him, the fourth fact, need not be regarded as contradictory to the preceding statement: in the midst of the city; for, from these two statements it is clear that Saul did not go up to Samuel as soon as he met him, as appears also from 1Sa 9:17, where it is expressly said what intervened: Samuel saw Saul, and received from God the disclosure that this was the man in reference to whom He had before made a revelation to him. We must therefore suppose a pause between the meeting in the city and the talk in the gate, during which Saul followed Samuel till he approached him in the gate. Thus there is no need for the conjecture that the verse read originally gate instead of city (Then.), nor the supposition that the narrator was guilty of carelessness (Reuss), nor the artificial, unclear explanation that the words mean to go into the city, enter, and the entrance was through the gate (Keil). Ewalds remark that, since Raman, Samuels city, was certainly not large, in the midst of the city (1Sa 9:4) is not very different from in the midst of the gate (1Sa 9:18), comes in excellently, in the sense that the distance between the middle of the city and the middle of the gate was small, to explain satisfactorily why Saul, after the meeting in the city, did not approach Samuel to speak to him till he was in the middle of the gate. Further it is to be noted that conversation and consultation were usually held in the gate, not on the street, and the pause which Sauls question supposes Samuel to have made could properly occur only in the place set aside for public interviews.
1Sa 9:15-17. The revelation which Samuel received the day before Sauls arrival, that a man of Benjamin would come to him, whom he was to anoint prince over Israel, was psychologically based on his constant prayerful expectant reflection as to how God would establish the monarchy promised to the people. To uncover the ear when said of God, signifies, as in 2Sa 7:27, the divine Spirits announcement to the human spirit, the inbreathing of divine thoughts from above through the word.I will send to thee, (1Sa 9:16): The I will send sets forth the divine providence, which so guides the ways of Saul, the chosen king, that he must come to Samuel, the head of Israel and mediator between God and his people. Clericus: I will take care that he come to thee. For Saul was ignorant of the whole matter, and, while vainly seeking asses, found an unexpected kingdom. The future king came from the most warlike tribe, and this revelation to Samuel declares that his mission was a warlike one, the deliverance, namely, of Israel from the domination of the Philistines. Israels victory over the Philistines (1Sa 7:13) was not followed by a complete liberation of land and people from these enemies; rather the words: The hand of the Lord was against the Philistines all the days of Samuel point to repeated successful battles against them. It was these that Saul fought, and Samuel survived during the greater part of his reign. Comp. the remarks on 1Sa 7:13. I have looked upon my people means not I have had regard to their prayers (Cleric.), but, as in Exo 2:25, in reference to the Egyptian bondage, which was the type of every oppression of Israel by external means, that God, ever present to help His people, had a compassionate knowledge of their needs and misery. The insertion of the Sept. of the words affliction of, before my people, is a correct explanation, but not necessary as a part of the original text; for the following words: their cry is come to me explain sufficiently in what sense Gods seeing, to which the hearing of the peoples cry corresponds, is to be understood.
1Sa 9:17. At the moment when Samuel saw Saul, he received by divine revelation the inward assurance that this man was the king chosen by God. The phrase answered refers to the question which Samuel internally asked God when he saw Saul, whether this was the Benjamite of whom he had been divinely told the day before. The word bind, restrain () characterizes his government as a sharp and strict one, as a coercere imperio. To this mental experience of Samuels corresponded the short interval between his passage to the gate and Sauls approach to him in the gate with the question about the seer.
1Sa 9:18-27. Saul Samuels guest, and the tatters talk with him. 1Sa 9:18 takes up the thread from 1Sa 9:14, after the parenthesis, 1Sa 9:17. In reply to Sauls question as to the seers house, Samuel announces himself (1Sa 9:19) as the seer. The direction: go up before me is a mark of respect, like the invitation to take the chief place (1Sa 9:22), and the selection of the best portion at the meal (1Sa 9:24). Ye shall eat with me today includes the servant, while the courtesy could only be meant for Saul as the master. All that is in thy heart I will tell theenot: whatsoever thou shalt desire (Cleric.) in reference to the object of his coming; for in respect to the asses he gives him information immediately (1Sa 9:20), but Samuel will reveal to him his innermost thoughts (Bunsen). He speaks to him as prophet, and prepares him for what he has to communicate to him as prophet. Thenius reference of the words to what Saul does in chap. 13, as if he had long had it in mind, seems too particular for the general connection here. The reference is rather to the powers and impulses of an aspiring soul, which lay latent in Saul, and fitted him for his destined calling, as well as to his sinful nature, which, by opposing God, might prove a hindrance. In 1Sa 9:20 Samuel says two things, by which he showed Saul that he was a prophet. First, he announces to him that the ground of anxiety for the asses is already removed.Which were lost to-day three days, that is, to-day is the third day, day before yesterday, see Ew., Gr., 287, k [Ges., Gr., 118, 2].Set not thy mind on them stands over against the preceding what is in thy heart. From now on his heart is to claim and accomplish something higher. To this Samuels second expression refers, which hints indistinctly at the great and noble destiny to which God has elected him, in order to awaken and call out what was hidden in his heart. All the desire ( ), omnis eupiditas, omne desiderium Israelis, but in the objective sense: everything worthy of desire, valuable, optima quque (Vulg.): This signifies, in contrast with the sought and found asses, that noblest possession, which pertained to all Israel, and was destined for him and his fathers house, was to be his, unsought and undesired: the royal dignity. Samuel draws him away from caring about the asses, and first lifts him up to high thoughts and hopes (O. v. Gerlach). Samuels obscure, enigmatic words only give him a glimpse of something great and lofty pertaining to himself and his house, and give occasion (1Sa 9:21) to a disclamatory reply, which exhibits that which is now in his heart, namely, humility and modesty. The supposition that Saul well understood that Samuel spoke of the honor of the kingdom (Dchsel) does not accord with the purposely general and indefinite character of Samuels words. It is without support from the connection and inconsistent with 1Sa 10:20-21, to explain Sauls answerthat the best thing in Israel could not belong to him and his house, because his tribe was the smallest in Israel, and his family the least in this tribein reference to his later very different bearing, as pretended modesty (Then.). Saul came only afterwards to be untrue to this disposition of mind, which was the condition of his election. (Instead of the obviously erroneous plural, , tribes, read sing., tribe). The warlike tribe of Benjamin, one of the smallest already in the census of Num 1:36 sq., had been reduced by the frightful execution recorded in Jdg 20:20 to an inconsiderable power. The consciousness of this fact is expressed in Sauls words. Looking at his tribe and family, he will not presume to claim so high a consideration as the seer has intimated. Samuel makes him no answer. He wishes to awaken in him astonishment, expectation, hope (O. v. Gerlach).
1Sa 9:22-24 now relate how Samuel entertains him as an honored guest at the sacrificial meal.
1Sa 9:22. A select number of thirty men of note were invited to this festival, and had taken their places in the room () provided for the purpose. The uppermost place, as the place of honor, is assigned to Saul and his companion. All the people could not be in the room, but held the feast in the open air. Samuel (1Sa 9:23) orders the reserved piece of the meat, as the best, to be set before them. This is more exactly described in 1Sa 9:24 as the thigh or shoulder, and what was on it [attached to it] ( Art. with Rel. force), not what was over it, the broth with which the meat was eaten (Maur.). That which was attached to it was the best of the flesh of the offered animals; whether the fat on it, not used in the offering, or the flesh near the shoulder, cannot be determined; it could not be the kidneys (Then., Bunsen), for they, with the attached fat ( ), were burned in the slain-offering (Lev 3:4). It was probably the right36 leg, which Samuel, as priest, had ordered to be reserved; for it belonged to the priest, according to the Law, Lev 7:32 sqq.The resemblance to Gen 42:34 is rather from the facts themselves, not from an imitation of one passage by the other. Ew. Gesch. III. 29, Rem. 3.The minute description of the cooks procedure is worthy of note: and the cook took up, etc., corresponding to the precise account of Samuels conduct as host. The insertion of Samuel to Saul (Sept.), or Samuel (Vulg.), after and he said, is not necessary (Then.), for, considering 1Sa 9:23 and the first sentence of 1Sa 9:24 as a parenthesis (like 1Sa 9:15-17), the and he said continues the principal matter, the speech of Samuel. The following words so obviously suit Samuel and not the cook, that a misunderstanding was impossible.37 Here also the translation of the Sept. is explicative. [Eng. A. V. set] is not Imper., but Pas. Partcp. (as in Oba 1:4; Num 24:21). For the construction see Ew., Gr., 149 sq., Bttcher, Neue renlese in loco. As to the occurrence, the latter properly remarks that Saul could not be bidden to do what the cook had already just done (). Render: behold, the reserved piece is set before thee. The following words, in which Samuel invites Saul to eat, present great difficulties in the text.[The literal rendering is: eat, for at (or unto) the time (or festival) it was preserved for thee, saying (this is the word which makes the grammatical difficulty), the people I have invited.Tr.] The translation: for it is kept for thee for the time when I said, I have invited the people, is unclear (De Wette, Keil), and labors under the rendering when I said for [saying]. Thenius (following the Sept., and reading for , and for ) renders: it has been kept for thee for a sign with (or, in reference to) the people (namely, that thou from now on will be the first), fall to (that is, begin); against which Bttcher shows that cannot mean sign, and that this conjectured text is untenable (p. 114 in loco). But Bttchers own view is equally untenable: he holds that an Aceus. Pron. has fallen out (for stood originally or ), and renders: eat, for to the end (or for the time) it has been kept for thee, that the people might say (think), I have invited thee (or him). But the people knew without this that he had invited this guest; no special indication of the invitation was needed, and the reserved portion would rather suggest a reference to the distinction thus conferred on Saul, as Thenius rightly remarks. Thenius further supposes that the original reading may have been invited him (), and renders: to this end it is kept for thee, in order (thereby) to say, the people have invited him, that is, he came in accordance with the general desire as honored guest, as chief person. But for this sense there is no historical authority; for the reservation of the portion of honor had nothing to do with an invitation of Saul by the people, and this invitation was in fact given by Samuel alone. Ewald (ubi sup., p. 29, Rem. 3)38 renders: for a sign that thou wast invited before the rest of the people (1Sa 9:22), or that thou art marked out from the rest of the people, which gives no clear sense. Bunsen retains the masoretic text, and translates: the chief portion was kept for thee to this time; the meal was in fact arranged in honor of thee, as chief person, though I said, the people of the place shall be guests, but himself admits that this is somewhat forced. Though I said is still less possible as translation of than when I said. All the difficulties centre in this word. If a corruption of the text is to be supposed, it seems best to adopt Haugs reading (see in Bunsen) ,and translate: it was kept for thee for the feast, or festive gathering, to which I invited the people. Luther: for it was reserved for thee just at this time when I invited the people. The sense of Samuels words is, that he knew by divine revelation (1Sa 9:15-16) that he would come. He sees a divine providence in Sauls coming just at this time. In accordance with the intimation which he had received from above, he showed honor not merely to the guest as such, but to him whom God had chosen king of Israel, for such Samuel by the divine instruction had recognized him to be (1Sa 9:17). [As it stands, the Heb. of this clause does not admit of translation, the vss. do not suggest a satisfactory reading (Chald. follows Heb. literally, and Syr. omits the words saying, I have invited the people), and the emendations proposed are all unsatisfactory. Yet the purpose seems clearly to be to inform Saul that this was not a chance-piece that was offered him, but one that had been set aside for him when the feast was prepared. This at once showed the intention to confer honor on Saul, and exhibited the prophetic foresight of Samuel.Tr.].
1Sa 9:25-27. Samuels secret conversation with Saul. This took place, according to the narrative, on two occasions, and its purpose was, as the context shows, to prepare Saul for the important announcement that God had chosen him to be king, and for its confirmation by the act of anointing. 1Sa 9:25. After the return from the feast on the height, Samuel receives Saul into his house. He spoke with Saul on the roof.There is no ground for adopting (with Then, and Ew.) the text of the Sept.:39 and they prepared (in-def. subj.) Saul a bed on the roof, and he lay down. To the Heb. text (which is supported by Chald., Syr. Arab., and Jerome) the Vulgate makes an addition probably from the Itala (Keil): Saul spread a bed on the roof and slept. This is a circumstantial description of what was self-evident from the connection (see 1Sa 9:26). Our text, on the contrary, furnishes simply the fact, the mention of which is of great importance for the pragmatical connection of the events related. The unmentioned subject-matter of the talk is not the election of Saul to be king (according to 1Sa 9:27). Thenius, wrongly assuming this to be the subject-matter, regards this talk as premature. Samuel prepared Saul for the important communication which he had to make to him, having already before the feast given him an indefinite hint (1Sa 9:20) of the honor that awaited him. This conversation (1Sa 9:25) is the connecting link between that on the height and the communication which Samuel made to Saul the following morning. The flat roof, arranged so that stay on it was safe (Deu 12:8), was the place to which people withdrew for quiet contemplation, prayer, undisturbed conversation and rest, and where also a guest-chamber was arranged, the place of honor of the house, comp. 1Ki 17:19 with 2Ki 4:10. There Saul slept (1Sa 9:20). The conversation which Samuel there held with Saul, probably at the close of the day, referred, as Otto von Gerlach well remarks, not to the royal dignity, but surely to the deep religious and political decline of the people of God, the opposition of the heathen, the causes of the impotency to oppose these enemies, the necessity of a religious change in the people, and of a leader thoroughly obedient to the Lord.
1Sa 9:26. And they arose earlyeach from his bed. What follows is a different thing from thisfor the words: And when the morning dawned, etc. state not the rising from sleep, but the getting up and getting ready to depart; they are neither an exacter definition of and they rose early, as Keil thinks, who renders: And they arose early in the morningnamely, at day-dawn, nor is it a singular mode of narration (as Thenius says) to write first they arose early, and then when the day dawned, as if we could not suppose that they rose before the dawn, especially after so exciting a conversation the preceding evening and night, and as if Samuels call to Saul, rise, were not more naturally to be understood of preparation for the journey than of rising from sleep. That they are to be so taken is evident from the following words, that I may send thee away, from Samuels calling to Saul up on the roof, and from the words, and he arose, and they both went out (on the street).40 [In spite of Dr. Erdmanns ingenious defence of the Heb. text, the reading of the Sept. has much to recommend it. It accords better with the character of Hebrew historical narration (which delights in detailing self-evident circumstances), agrees better with the simple, objective nature of the transaction between Samuel and Saul (a protracted political and religious conversation between the two men hardly suits Sauls character, as far as we know it), and removes the somewhat difficult necessity of supposing that they rose before the dawn. (If this had occurred, the Heb. would hardly have failed to mention it; nor is it quite natural to think of the rustic youth Saul, wearied with the walk and the ceremony of the day, as so excited by a general conversation (in which, according to Erdmann and 1Sa 9:27, nothing was said of his elevation to the throne) as to be unable to sleep his accustomed time, and so rising before the dawnsome time before, it would seem and remaining on the roof till he is called, how employed, it is not said). On the other hand, the reading of the Sept. gives a simple and natural narrative: and a bed was spread for Saul on the roof, and he lay down, and it came to pass when the morning dawned, etc.; and whatever conversation was proper under the circumstances may be understood. Throughout the narrative is occupied with objective facts, and not with interior psychological descriptions, as we should expect in a modern work. Thus not a word is said of Samuels labors among the people preceding the great popular movement in chap. 7; nor is he elsewhere ever said to have had private conversations with his sons, with Saul, or with David. He may have had these, but it is not the manner of the narrative to mention them.Tr.]
1Sa 9:27. As a mark of honor, Samuel accompanies Saul, and, when they reached the extremity of the city, directs him to send the servant on, in order that he might be alone with him, and impart to him in confidential conversation what the Lord had revealed concerning his appointment to be king of Israel. That I may show thee the word of God.Up to this time he had said nothing to him of his choice as king. The declaration I will show thee is not to be understood (with Dchsel) as the factual fulfilment of that word, but as the introduction and announcement of its content. It is not related what Samuel said to Saul, since that is evident from the immediately following fact, the anointing of Saul. The whole ninth chapter sets forth the preparation of Saul for this communication and anointing, which were at first meant for him alone, and confirmed to him his call to be king of Israel. In regard to the preceding conversations, Calvin remarks: God is said to have instructed Saul in good time, so that when he came to the throne he might not be ignorant of his duties, but yet to have trained him gradually, and indeed (a point worthy of attention) not openly, but, as it were, in secret.
HISTORICAL AND THEOLOGICAL
1. The preparations (in 1 Samuel 9) for carrying out the divine decision in reference to the kingdom of Israel to be established exhibit the prophetic office, represented by Samuel, as here also the immediate organ of God, to execute Gods positive command: make them a king. In Samuels person and in his conduct and discourse towards Saul is concentrated the combination of two factors: divine revelation, which lays hold immediately of the general history of Israel as well as of the little affairs of an unknown family, and the earthly-human factor, which shows itself in apparently accidental and trivial occurrences; but at the same time is exhibited the absolute control of the divine providence, which, independently of human-earthly views and relations, employing apparently unimportant human accidents and trivial occurrences, yet, to secure the highest ends of Gods kingdom, advances firmly and securely, though by circuitous ways, to the appointed goal. And this goal is the realization of the theocracy in a new form, in the form of the kingdom, which was based on the essential character of the theocracy and the character of the times, though it was sinfully demanded by the people out of envy of the splendor of royalty among the heathen, and dissatisfaction with the invisible glory of Jehovahs kingdom.
2. The choice of Saul to be king, and the circumstances which prepared the way for his consecration and anointing, as well as his meeting with Samuel, constitute a divine act which enters immediately into the history of Israel, in which we must recognize: 1) The condescension of God, both to human weakness and sin (which, as in the sinful longing after a king, must subserve the plans of His providence), and also to the seemingly smallest and most unimportant events of human life, which, as here the lost asses and Sauls search after them, must be the foil to set off His providential government and the accomplishment of His purposes. Without meaning to set forth a mechanical theory of inspiration, we may exclaim with Hamann: How has God the Holy Ghost stooped, to become a historian of the smallest, most contemptible affairs on earth, in order to reveal to man, in his own language, in his own business, in his own ways, the purposes, the secrets, and the ways of the Deity! 2) The independence of earthly and human relations in Gods counsel and deed, shown in the fact that not a notable man of a prominent family was chosen for this high calling, but an unknown man, from the smallest family of the smallest of the tribes (1Sa 9:21) without His knowledge or desire. 3) Gods free grace is not conditioned on human conduct. Calvin: Only by a special exhibition of divine grace did Saul come to this high dignity. By choosing him from the smallest and most insignificant tribe, God purposed to glorify His grace, and exclude all appearance of human coperation. Ewald: Qualified for the royal office, he does not seek to obtain it; for a great good, gained by artful effort of one-sided human grasping, can never become a true one. And so it is a charming historyhow Saul, sent to seek the lost asses, after a long and vain search, comes, on the third day, almost against his will, to Samuel, whom he scarcely knew, to ask him about them, and instead of them to receive from him a kingdom. For He, who purposes just at this time to establish the kingdom in Israel, has already chosen him before he knows it. (Gesch. III. 27, 28.) 4) The wisdom of the divine providence, which so guides and orders what seems to be accidental and trivial, that it is subservient to His ends, and procures their accomplishment. Calvin: What seems to our reason accident, God makes into a sign that the seemingly fortuitous is to be referred to the admirable plans of His providence, and is ruled and guided by Gods hand, though against this our thoughts protest. Saul wanders uncertainly around, and thinks only how he shall find the asses; meantime, Divine Providence, which had already determined and revealed to Samuel his lot, does not sleep. So all these incidents and wanderings were only preparations and mediate causes by which God accomplished His design concerning Saul. By Gods ordainment the asses were lost, that Saul, in seeking them, might find Samuel; God guided the tongue of his father when He commanded him to go in search of the asses; it was Gods providence that directed the steps of Saul and his servants, as they went from one place to another, in order to bring them to Samuel.
3. The conditions under which alone the theocratic king as such could hold and exercise his office in Israel, as typically set forth in Sauls elevation to the throne, were: 1) natural, in respect to his person, which must be such, in body and soul, as worthily to sustain the royal office; 2) supernatural, namely, divine choice and equipment; to the man, feeble in himself, the grace and predestination of God comes to help him with its complete strength for this highest of all callings, to complete him, with the required divine power and holy consecration of mind, into that for which he was naturally endowed (Ewald); 3) historical, confirmatory signs; these are partly signs given by God in definite occurrences, which attest the royal call to the people, partly the mans own deeds, which accord with and confirm the royal call; 4) ethical, absolute dependence on the divine will in all thought, word and action; the king must never forget the beginning from which he sprang, and so must always remember that another, the Eternal King, is still above him,and that any earthly king can be a king after the heart of the King of all kings only so far as he works together with God, and therefore with all spiritual truths. (Ew. Gesch. III. 25.) To this fourth condition Samuels words referred: All that is in thy heart I will show thee. See Exposition.
4. The account of Samuels conduct in this stadium of the preparation for the establishment of the kingdom in the person of Saul characterizes the prophet: 1) in his position towards God in respect to this beginning of a new phase of development of the theocracy: by direct enlightenment of the divine Spirit it is revealed to him that the king of Israel has already been chosen by God (1Sa 9:15-16), who is chosen (1Sa 9:17), and what he has to announce to him in Gods name (1Sa 9:27); 2) in his conduct as organ of God towards the designated king, Saul, and in him towards the kingdom: he gradually prepares his mind for the revelation concerning his future calling which he has to make to him in Gods name; through the divine enlightenment he is able not only to instruct him as to his lofty mission and position in Israel, but also, by means of his intensified presaging-faculty, to deliver him from the lower earthly care which filled his heart; this declaration about the recovered asses is not merely an example of accidental predictions, where the presaging-faculty, disjoined from its ethical aim, becomes subservient to the subjective interest (Tholuck, Die Propheten, 2d ed., p. 14), but is an element in the whole organism of this first prophetic history of the Old Testamentan element which is determined by the divine purpose in Samuels communication to Saul respecting the most precious in Israel which was to be his; by this communication Sauls soul was to be lifted up into the presence of his God, that in His light he might see the glory of his theocratic calling; to lead him to this point, Samuel must free his soul from the burden of care for the beasts, and release him from his duty in respect to them; the certainty that the asses were found (divinely revealed to Samuel) gave Saul the inward freeness and receptivity which he needed in order to advance step by step to the height to which Samuels words (1Sa 9:27) lead. Thus this prophetic prediction concerning something altogether external and trivial has in this connection a high ethical and psychological importance, and is subservient to the objective theocratic interest. It belonged to the pedagogic momenta in the conduct of the prophet towards the future king, among which also we must reckon that which is indicated in the words: All that is in thy heart I will show thee. Samuel searched into Sauls inner being in its good and bad sides.
HOMILETICAL AND PRACTICAL
1Sa 9:1. Osiander: That which is despised before the world, God chooses and brings forward, 1Co 1:26 sq.
1Sa 9:3 sq. Cramer: God makes in His great matters an insignificant beginning.
1Sa 9:4. Calvin: How wonderful are the ways of Gods wisdom, which lie far remote from human expectation. We see here how winding go the ways of God, so that it seems as if there were only an uncertain swaying to and fro; but yet with Him there is always a clear light away into the infinite, and what proceeds from Him is never confused and fortuitous. We draw from this the wholesome lesson that God leads us His hand like blind men, and that we should ascribe nothing to our own prudence and exertion when any thing great becomes our portion. Our thoughts were not only far removed from that which finally happens, but exactly opposed to it.
1Sa 9:6. Starke: Mans doing is not in his own power, and no one can mark out his own going.Even insignificant people can often give wholesome counsels, 2Ki 5:13; 2Ki 7:13. [The servant teaching the master. In like manner many an eminent minister has learned true religion from some servant or humble acquaintance. The lowly are often unconsciously training others for lofty station.Tr.]
1Sa 9:9. Cramer: Teachers are seers, for through preaching they open our eyes, to give us the light of the knowledge of the glory of God, 2Co 4:6.S. Schmid: Even the meeting of men, whether for good or evil, is not a matter of chance, but is directed by divine Providence, Act 8:29 sq. [1Sa 9:3-8. Matt. Henry: Here is: I.A great man rising from small beginnings. II. A great event rising from small occurrences. Peradventure he can show us. To make prophecy, the glory of Israel, serve so mean a turn as this, discovered too plainly what manner of spirit they were of. Note, most people would rather be told their fortune than told their duty; how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are, now that it is their business to direct for the recovery of lost souls.Tr.]
1Sa 9:1-14. J. Disselhoff: The first test to which God subjects His servant. It embraces two main points: 1) Whether with certain natural talents and advantages which God has given him he will in humility and quiet obedience do the work enjoined upon him; 2) Whether when his work proves useless he will seek help from the seer of God.The Most High God appoints a testing for His servant Saul; and so whoever is summoned to the service of God knows that for him also there must be a testing.Seek the asses, said Kish to his son Saul. And he went!went silently, joyously, humbly, obediently, faithfully, to the work which was enjoined upon him, from Ephraim to Shalishaunwearied, unreluctant, without grumbling, although it was a work in which no greater credit was to be won than that of fidelity in trifles.Out of such people God can make something.Go, friend, if you wish to be the Lords servant, even though you should have to walk in unknown ways. Saul did not shrink from them.
1Sa 9:5. Why was Sauls labor in vain? He had to find the seer, the man experienced in the ways of God. The vain seeking, the servant who first spoke of the seer, the maidens who showed the way, all must contribute towards bringing Saul to seek help in the revelation of God. If now it should occur to thee also that every thing here miscarries, that you are nothing, and you already feel like saying to your heart, Come, let us go home again, then to thee also there will doubtless some one cry out, Well, to revelation, that you may know the wonderful ways of God, on which God leads His saints.Wait not till God Himself steps into thy way. Even to Saul God did not Himself speak. A servant began it; maidens drawing water showed the way. See how smoothly and simply God causes all that to occur, as it were, without noise and uproar. The God of the lowly and quiet chooses also for his feet quiet, lowly, shady ways. [1Sa 9:1-10. The youth of Saul: 1) He was reared in good circumstances (1Sa 9:1); 2) He was remarkable for his great stature and manly beauty (1Sa 9:2; 1Sa 10:24); 3) A quiet rustic, little acquainted with matters away from home (1Sa 9:6); 4) Tenderly considerate of his fathers feelings (1Sa 9:5); 5) Ready to take advice (1Sa 9:10) (Hall: The chief praise is to be able to give good advice; the next is to take it); 6) Very modest and courteous (1Sa 9:21). With these pleasing traits might be compared the character corrupted in his later years by unbelieving disobedience towards God, by jealousy, by the exercise of despotic power, etc., and at every point there would be useful lessons.Tr.]
1Sa 9:16. Starke: Even those things which arise from the free will of man, and appear as if they happened by chance, lie under the secret providence and government of God. Well is it then for those who in faith and tranquillity give themselves up to Gods guidance (Psa 139:5).Hall: The eye of Gods providence sees not only all our deeds, but also all our movements; we can go nowhere without Him; He numbers all our steps (Psa 139:1 sq.).[1Sa 9:11-17. The supernatural coperating with the natural. Saul, by natural means, through the control of Providence, is brought to Samuel, who has been supernaturally prepared to receive and instruct him. So now the teachings of Providence unite with the teachings of revelation and of the Holy Spirit, to show men their duty and their destiny.Tr.]
1Sa 9:21. Cramer: Humility is a beautiful virtue; and he whom God exalts to honors should think often of the dust in which he before lay, and from which he has been exalted (Psa 113:7-8). [Hall: How kindly doth Samuel entertain and invite Saul, yet it was he only that should receive wrong by the future royalty of Saul. Who would not have looked that aged Samuel should have emulated rather the glory of his young rival, and have looked churlishly upon the man that should rob him of his authority?Tr.]
Berleb. Bible: When God has chosen a man to help others, and he rightly knows himself, nothing causes him such wonder and amazement as a revelation of Gods purpose concerning him. This distrust, however, does not put an end to his obedience to the will of God. For the more a man is convinced of his own nothingness, so much the more is he also convinced of the power of God, as the One who makes every thing out of nothing.
1Sa 9:26-27. Saul must wait patiently till God should bring him out of concealment and make it manifest who he was. So should we also, if God has lent us gifts and wishes them to remain concealed with us, not be displeased at the fact that they are not recognized, and that we get no recognition and admiration for them, but quietly wait until the Lord Himself, as it seemeth Him good, carries further the matter He has begun, and Himself secures for it recompense and recognition.Thus God often deals wonderfully with us, when He so tests our humility and modesty, and so leads us on His ways, that our reason cannot comprehend them. The beginnings of His matters are often so insignificant and little, that outwardly nothing appears but great weakness, and absolutely nothing great and wonderful comes forward, in order that we may learn to hope against hope.
1Sa 9:15-27 sq. Disselhoff: The call to the service of God. The history of Sauls call brings before our eyes three points: 1) What an abundant blessing there is for obediencethe call to the service of God; 2) What a great danger lies hid in this blessingidle self-exaltation because of this call; 3) To what a blessed stillness the danger leads when overcometo preparation for the calling. [Contrast Saul the king and Saul the apostle. WORDSWORTH: Saul the king is our warning; Saul the apostle is our example. The former shows how wretched man is if he labors for his own glory, and if he is without Gods grace; the latter, how blessed he is if he relies on Gods grace, and lives and dies for His glory.Good trains of thought for sermons are indicated above in Historical and Theological, No. 2 and No. 3.Tr.]
Footnotes:
[1][1Sa 9:1. These names are given differently in the Sept. See Exegesis, in loco.Tr.]
[2][1Sa 9:1. This phrase is a somewhat strange one. The word son is found in Heb., Gr., Lat., Chald., omitted in Syr., Arab., and is probably a part of the text; but it is strange that it is not followed by a proper name, and suggests an omission or error in the following words, which, however, cannot now be determined. Before the first Benjamin Wellhausen suggests the insertion of Gibeah of.Tr.]
[3][1Sa 9:1. By Erdmann and others rendered wealth, hut not so well. See Exposition.Tr.]
[4][1Sa 9:2. The word is often used of youth merely, so that the rendering: choice young man (Erdmann, auserlesen), is hardly warranted. But, as it seems to differ from (which is the word here used of the servant) in designating the vigorous time of youth, the phrase might be translated: in the prime of youth and goodly.Tr.]
[5][1Sa 9:3. Properly she-asses.Tr.]
[6][1Sa 9:4. Or: he passed over into, and so in the other cases.Tr.]
[7][1Sa 9:4. The land of Jemini or the Jeminites, no doubt for Benjaminites, the compound being resolved.Tr.]
[8][1Sa 9:5. The remarkable variation of grammatical Number here and in 1Sa 9:4 has produced various readings in the VSS. and in a few MSS. The Sept. and Vulg. write plural throughout, while Chald., Syr. and Arab. make all the verbs passed through Sing., both apparently assimilations for the sake of simplicity. The harder reading of the Heb. is better retained.Tr.]
[9][1Sa 9:5. The English phrase: take thought for (as in Mat 6:34), has now lost its sense of trouble and anxiety.Tr.]
[10][1Sa 9:6. Elohim, without the Art., but here evidently for the true God of Israel. On the supposed difference between the arthrous and anarthrous use of the word, see Quarry on Genesis, and Bib. Comm. in loco.Tr.]
[11][1Sa 9:6. Properly, honored, esteemed.Tr.]
[12][1Sa 9:6. Perhaps, better: on which we are going, or: in respect to which we are going. To go away is usually , and is on the side of the way; in any case, however, the verb (which is a Perf.) is better taken as Pres. or Fut., and not as Past, as Erdmann renders. The VSS. also translate it past.Tr.]
[13][1Sa 9:8. Sept.: thou shalt give, which Wellhausen prefers; Chald., Syr., Vulg., Arab.: we will give. These are probably variations for the sake of propriety.Tr.]
[14][1Sa 9:9. Sept.: for the people ( for ) formerly called the prophet the seer, an obvious and unfortunate misreading.Tr.]
[15][1Sa 9:11. A peculiar construction ( with Partcp.), which occurs no less than six times in this chapter.Tr.]
[16][1Sa 9:11. Literally: the ascent of the city.Tr.]
[17][1Sa 9:12. Sept.: Behold, he is before you, now on account of the day he is come to the city. They therefore attached the first letter of to the preceding word, and omitted the rest, and instead of read as in the latter part of the verse. Wellhausen urges the adoption of this second reading on the ground that we thus avoid the statement that Samuel had that very day come to the city from abroad, which seems inconsistent with 1Sa 9:23-24, and says that the hasten of the maidens is unintelligible, based, as it is, on the fact that Samuel had just come. The for, however, must not be pressed; it simply introduces the explanation of the eager maidens, and such usage is frequent in Heb. The other variation of the Sept. commends itself as natural and appropriate: he has just gone into the city. The Sing, of the address in 1Sa 9:12 need not surprise us; the maidens direct their discourse chiefly to Saul, who was evidently the master (the Midrash says, because they were attracted by his beauty).Tr.]
[18][1Sa 9:13. The Heb. inserts an emphatic Accus., which it is desirable to retain in the translation, Eng. idiom, however, requiring the Nom.Tr.]
[19][1Sa 9:15. Literally: uncovered the ear of Samuel, made a disclosure to him.Tr.]
[20][1Sa 9:16. Sept.: the affliction of my people, a natural but unnecessary insertion.Tr.]
[21][1Sa 9:18. Instead of gate (), Sept. and one MS. of De Rossi read city (), which suits the connection better.Tr.]
[22][1Sa 9:20. So all ancient VSS. and modern interpreters; Philippson, wnschenswerth, Erdmann, begehrenswerth, Cahen, objet dsirable.Tr.]
[23][1Sa 9:21. In the Heb. tribes, which is generally regarded as an error of copyist, though it might be understood as referring to families, see Num 4:18; Jdg 20:12.Tr.]
[24][1Sa 9:22. Sept. has 70, instead of 30.Tr.]
[25][1Sa 9:24. The subject of the verb may be Samuel or the cook, and, on grammatical grounds, is more probably the latter, into whose mouth the words may be very well put, the since I said below not being in the Heb. text. Erdmann holds a different opinion; see Exposition, in loco.Tr.]
[26][1Sa 9:24. This word () is taken by the ancient VSS. and Eng. A. V. as Impv., but better, with Erdmann, as Partcp.Tr.]
[27][1Sa 9:24. On the text of this obscure passage see Exposition in loco.Tr.]
[28][1Sa 9:26. The Sept. text of 1Sa 9:25-26, commends itself by its simplicity and concinnity: into the city, and they spread (a bed) for Saul on the roof, and he lay down. And it came to pass, etc. See discussion in Exposition.Tr.]
[29][1Sa 9:27. This remark is lacking in Sept. Vat. (but not Alex.), Syr. and Arab., and is probably a gloss. The Syriac (as Wellhausen points out) adds a similar remark at end of 1Sa 9:3 : and Saul arose and departed, and took with him one of the servants, and departed to seek the asses of his father.Tr.]
[30][The rendering in the prime of youth (which might be forty years) suits the first of these two facts, and the second cannot be pressed, because the word is often used where this fact does not exist. See Text. and Gram.Tr.]
[31][On the ancient regard for physical greatness, see Synopsis Crit.; Kitto, Daily Bib. Ill.Tr.]
[32][Others render jackal-land, and refer to Shual (1Sa 13:17), or Shaalbim (Jdg 1:35) in the territory of Dan. The geography is altogether uncertain.Tr.]
[33][On the rendering see Textual and Grammat.Tr.]
[34][As to the city see Exposition on 1Sa 9:6 and Translators note.Tr.]
[35][On this verse see Text. and Grammat.Tr.]
[36][Others suppose that it was not the right shoulder, because Samuel was not a priest.Tr.]
[37][Others think it equally clear that these words were spoken by the cook.Tr.]
[38][ or .Tr.]
[39]Writing instead of , and closing 1Sa 9:25 with [instead of in 1Sa 9:26Tr.]
[40]There is no need to substitute the Qeri for the Kethib . Bttcher: The Accusative-vowel a, like the case-vowel i, is often without any literal sign [mater lectionis].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
In this Chapter the sacred historian first brings us acquainted with Saul, whom God had previously determined to appoint king of Israel. By an overruling providence, Saul, who was in pursuit of his father’s asses which were lost, is led to Samuel. And Samuel, privately admonished of God, gives Saul the first intimation of the Lord’s design concerning him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. (2) And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
The pedigree of Saul is first set down, and afterwards the portrait of his person is penciled out. It is worthy the Reader’s observation in the very first outlines of Saul, that while his person is thus set off to the greatest advantage, not a word is said of the qualities of the mind. Dearest Jesus! in the days of thy flesh it is said of thee, that thy visage was marred more than any man, and thy form more than the sons of men. Lord teach me from hence not to judge by outward appearance. The kings daughter is all-glorious within. Isa 52:15 ; Psa 45:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Choice Young Man
1Sa 9
This was Saul the son of Kish. This description was given of the Benjamite early in life, and as a young man he was in some respects at least most exemplary. It is a mistake to think of Saul as throughout an objectionable and wicked character. His later life was most unsatisfactory; but as we have him here, the son of Kish is not without many admirable traits.
I. The first thing to notice about young Saul is his fine physique. As he is introduced to us, the son of Kish is tall in stature, graceful in build, fresh and healthy in appearance, good-looking and handsome, and withal of a lordly mien and carriage. Do not despise a fine physique. The outward should be the expression of the inward; the physical part of us should be the symbol of the spiritual part of us. Physical beauty alone is a poor thing. But if there be a beautiful soul, there cannot be a repulsive or unpleasant face. Intelligence and goodness will impart beauty to a form otherwise without attractions.
II. The second thing to notice about him is his filial piety. The asses of his father had wandered from their pasture. He told his son to take a servant and go in search of the animals. And Saul did so, with alacrity, diligence, and cheerfulness. For days he wandered over hills and through valleys in pursuit of his task. He did as he was told, offering no objections and asking no questions. There is no duty more plainly or strongly enforced in the Scriptures than the duty of obeying parents; and with it are associated the highest rewards and the severest punishments; and these rewards and punishments pertain not only to the future but to the present life. Gratitude for all that parents have been to us should be a sufficiently strong motive to filial devotion. But here it has pleased God to give a further incentive even His reward and blessing.
III. The third thing to notice about him is his modest disposition. On Samuel calling him to the kingdom you remember his answer ‘Am not I a Benjamite, of the smallest of the tribes of Israel? And my family the least of all the families of Benjamin? Wherefore then speakest thou to me after this manner?’ While pride makes men ridiculous, humility commands admiration and love. But modesty may degenerate into a vice a vice not particularly common, however, among young men. I would rather have a man over-estimate than under-estimate his powers. While the first mistake may stimulate small talents to the performance of great deeds, the last may prevent great talents from achieving half their possibilities.
IV. The fourth thing to notice about him is his independent and generous spirit. In search of the asses he came near to the town where resided the prophet Samuel. The servant suggested to him that he should consult the seer about the strayed herd. ‘But,’ said Saul, ‘behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?’ And the servant answered Saul again, and said, ‘Behold, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way’. Saul was a gentleman. Do not say that this was an Eastern custom. It was, and the plate at the church door is a Western custom. It is the height of meanness to receive all the advantages of churches and to bear no share, or no adequate share in their support.
A. F. Forrest, British Weekly Pulpit, vol. II. p. 429.
Seer and Prophet
1Sa 9:9
So long as they both meant the same thing, what does it matter what they were called? If they did not always mean the same thing, then it signifies a great deal. We must not have old names with new meanings, nor must we invent new ideas to suit old terms. The parable of the old wine and the new bottles, the old bottles and the new wine, old ideas and new conceptions, afford a very tempting ground for fancy and invention and divers knavery. When we have a word, let us know exactly what its meaning is. When we change the word, publish the fact; do not let us have any vocal or verbal legerdemain; let us beware of trifling with terms, let us beware of meddling with the currency of the King’s language.
‘He that is now called a Prophet was beforetime called a Seer.’ Probably there was really no change of a vital kind, and therefore the change of terms resolved itself into the popular question, What’s in a name? But there is a principle here; there is a great moral possibility just at this very point; let us have no verbal ambiguity or ambiguity in deed, and then tell others that we really meant in substance the same thing, when we did not. There is a morality of language, there is a currency of words; and we must not keep some little private mint in which we counterfeit the inscribed and superscribed glory of the heavenly realm. Let us apply this change of names to the circumstances in which we find ourselves in our own day.
I. That which is now called a Discovery was beforetime called a Revelation. I prefer the beforetime word; it is deeper, it holds more, it is intellectually and spiritually more capacious; it is ideally and imaginatively more poetical and ideal.
II. He that is now called an Agnostic was beforetime called a Blind Man. I prefer the beforetime description; it seems to get nearer the truth. It would be impossible, I think, to find a proud blind man. Did you ever in all your companionship and confidences find a proud blind fellow-creature? It would be difficult for a blind man to be proud, but it is the natural air of my lord the agnostic. You never found a humble agnostic; he could not be humble; he has eloquence enough to pretend to be humble, but in the soul of him, if he has a soul, he is as proud as Lucifer.
III. That which is now called an Accident was beforetime called Providence. I like the old term best; it covers more ground, it is nobler, it stands in a more royal majesty. I will not have any accidents in my little world; I have no room for accidents, little broken pieces of china that nobody can patch together again. I have in my little world of imagining and experience a ruling, loving, watchful Providence.
IV. That which is now called a Better State of Things was beforetime called Regeneration. And I like it better. Oh for the old, old Regeneration! the metaphysical, penetrating, all-including new birth. There are many dusters and sweepers in the world, persons who go about with little dusters, and rubbing things and saying, Now they are all right. It is one thing to have a Hyde-Park-Sunday-afternoon-demon-stration duster and another thing to have a Holy Ghost.
V. That which is now called the Continuity of Law was beforetime called the Sovereignty of God.
VI. That which is now called the Survival of the Fittest was beforetime called Predestination, election, foreordination: and these are the grand terms when properly defined and understood.
Joseph Parker, City Temple Pulpit, vol. II. p. 202.
Stand Still Awhile
1Sa 9:27
Samuel had been entertaining Saul at a sumptuous meal, and would speak to Saul on a very important matter. So the two set off from the city. As they go a little from the centre of the town and approach the edge of the houses, Samuel bade Saul send his servant forward so that they might be private and alone. Samuel evidently felt the solemnity of the moment, he saw before him the man who should be the future King of Israel, and he knew that in the conduct of that king lay a great responsibility. And as the servant had passed onward, Samuel said to Saul: ‘Stand thou still awhile that I may show thee the Word of God’.
There are two things here that I should like you to notice; the first is the attention which Samuel requires, and the second is the subject on which he spoke.
I. The Attention Required. Samuel asked Saul to send his servant forward that he might
( a ) Forget his family affairs, his joys and sorrows, and to concentrate his attention on the subject. In our own case there are joys and sorrows, there are business affairs that sometimes invade the very sleep and rehearse themselves in the hour of night. By an effort of will they may be made to pass onward.
( b ) Stand still awhile. Samuel requested Saul to ‘Stand still awhile’. Let us remember that when the body is quiet and restful it aids the mind in taking in spiritual truth. It is a very desirable thing when listening to the Word of God to let it have its full effect upon the mind; let it come down like rain into a fleece of wool. Is not this what the Word of God deserves? When God speaketh His Word let all be silent before Him. If God is speaking, we are to be still. It is desirable to get away from the city into the fields, and there to stand still awhile and to say with Samuel the words he said when he was a little boy: ‘Speak, Lord, for Thy servant heareth’. There are some who are so exceedingly careful about the things of this world that they scarcely give a thought to the things of God. Inform them how they may become rich and famous, and they will pay you a handsome price; inform them as to the undying things of God’s Word, and perhaps they may pass on.
II. The Subject of the Message. Look now at the second point. The Word of God which Samuel had on this occasion to speak to Saul.
( a ) Mentioned a kingdom which Saul is going to possess and for which he must endeavour to fit himself. So to us the Word of God says, ‘Seek ye first the kingdom of God and His righteousness’ The Word of God by coming to us has made each one of the members of the Church of Jesus Christ a king. Are you so entirely occupied with the business of the present that you are unable to gaze on the throne of the kingdom that is prepared for you? God calls you to a nobler, higher destiny than can be found in any earthly kingdom.
( b ) Predicted a change. Samuel said that there should come a very great change upon Saul, and that that change should soon come about. Samuel said that he should journey and the Spirit of the Lord should come upon him. ‘Thou shalt join thyself to a company of prophets and shalt be turned into another man.’ Can you tell what God will do for you if you are willing and obedient? Lay hold of the propitiation offered by Christ and, in a higher sense than was possible for Saul, undergo a wonderful and remarkable change. It is the change which should come on account of the love of Christ born in the soul and the spirit of Christ coming to dwell in the heart. Listen to the words of the covenant: ‘I will put My spirit within you, I will take away the stony heart and give you a heart of flesh, and in that heart of flesh ye shall live and rejoice before God’. Life is a tangled skein to those who do not seek the guidance of the Word of God, but to those who do it is not so.
Fuente: Expositor’s Dictionary of Text by Robertson
Saul
1Sa 9:3
THE threads of daily life often appear to be either loose and unrelated or hopelessly entangled. At times we seem to have nothing to do with each other. We go on our separate ways. It is only now and then that we find lines touch each other, and form figures, and see that under the apparent simplicity of daily affairs there are being wrought out strange plots, romances which no human dreamer had ever conceived, and combinations which give life new interest and enhanced importance. A man climbs a hill that he may in solitude revel in the delights of the landscape, and, lo, a little child meets him there, and the supposed accident is the turning point in his life. A traveller turns aside that he may drink of the well by the way, and, behold, the stranger who was there before him, and who would have been gone in one moment more, becomes the chief joy of his life, the ruler of his fortunes, the sovereign of his destiny. So it ever is. We know not what we do. We go, and know not how we shall return. We lie down, not knowing that the morning shall bring us a new life. We speak, and our word lifts some listening soul almost to heaven. Thus our life is a mystery; we are strangers, yet friends. We live for many years apart, and by-and-by there comes a moment which unites us in holy confidence, giving all mysteries a meaning, and showing all difficulties to be but steps up to heaven.
The circumstances in connection with which the text is found naturally lead us into this strain of animating, yet tranquillising, reflection. The Lord had determined to grant the request of Israel for a king. Instructions to that end were given to Samuel. A certain man had lost his asses. Saul went to seek them, and in the course of his errand it was made known to him that he was to be the king of Israel. Let us study portions of the narrative, and gather some of the practical lessons with which the story is so richly charged.
“And the asses of Kish, Saul’s father, were lost” ( 1Sa 9:3 ).
This is one of what may be termed the vexatious and stupid affairs of daily life. It is apparently a most paltry statement to be found in a book which is a revelation from heaven. The asses were lost, what then? Who cares? Yet out of this simple circumstance there may arise events which shall startle the most indifferent reader. The asses being lost, Kish commanded his son Saul to take with him a servant, and go in pursuit. To this command Saul instantly responded; yet this is the more remarkable, seeing that Saul is described as “a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.” Smart young men ought not to be sent upon menial errands. Might not Saul have regarded the request of his father as imposing upon him a most vexatious and humiliating duty? Contrast the majesty of his person with the contemptibleness of his errand, and say whether there be not an immeasurable disproportion. Yet Saul, so imperial in bearing, so choice and goodly in all the attributes of physical manhood, appears instantly to have obeyed the behest of his father. The filial spirit never sees anything contemptible in the paternal desire. Men should rule their lives not by the insignificance of the service, but by the sublimity of the one Ruler in whose hands are the laws and destinies of life. Saul might have looked at the object alone; instead of that he looked at his father, in that look we find the secret of his obedience and alacrity. When the disciples went to seek the ass for Jesus Christ, they thought not of the meanness of the duty, but of the dignity of the Master.
“And he passed through Mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not” ( 1Sa 9:4 ).
In this verse there is nothing but the hollow sound of repeated disappointment. It emphatically describes the negative side of life. There are men today who are repeating this experience with most painful faithfulness. Go whither they may they find not the object of their pursuit. They climb the hill of difficulty, and, behold, their errand is lost. They speed along deep and dangerous valleys, and, lo, the object of their pursuit eludes and mocks them. They arise with the sun, they tarry until the return of the stars, their nerve is constantly on the stretch, their whole life becomes a tormenting anxiety, yet the desire of their heart is withheld from them. Their days are but repetitions of a disappointment, which is fast deepening into despair. Of how many may it be said that their experience is within the limits of this dreary verse! Life is to us hollow, empty, and mocking. The lifting up of our hand doth but bring us weariness, and the putting forth of our strength only adds to the vexation of our spirit. Of what use is history, if an event of this kind does not renew our hope and vivify our past experience? We are not the only men who have shivered on the dark side of life. Look at Saul, wearily wandering from place to place, inquiring, looking, hoping, yet finding all his efforts ending in disappointment! Is there not a meaning in all this? Is it possible that God can be taking any man along so painful and barren a road to an end which shall bring elevation and gladness? The road to honour is often long and hard. Men have to endure the discipline of disappointment before they can bear the reward of success.
“And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go” ( 1Sa 9:6 ).
The great advantage of having a man of God in every city: the man of God makes his influence felt for good, and becomes honoured and trusted in matters which are not strictly religious. Two travellers have lost their way, and, behold, they inquire of a man of God! The great principle which underlies all incidents of this kind is that in all perplexities and embarrassments the man of God shoud be the chief of earthly counsellors. There are crises in life when a man’s moral influence goes for something. The man of God is sought out in trouble rather than in joy, and it is the brightest of his glories that he is willing to help those who never would have gone to him but for the stress of their difficulties. Is it not repetition to say that Samuel was an honourable man as well as a man of God? Might not the latter title have included the former? It undoubtedly includes all elements and attributes that are virtuous, honourable, true, and beautiful; yet there is a horrible possibility that a man may avow the name of God, and yet know nothing of the restriction and dignity of social honour. There are men in the Church whose signature stands for nothing, whose words are full of deceit, and whose covenants are but so much waste paper. A very beautiful image is this of the position of Samuel. What is the vocation of the man of God? It is to tell other men their way! All men are morally lost; the man of God points out the way of recovery: all men are in intellectual confusion by reason of their moral depravity; the man of God shows the way to the light! Ministers of the Gospel are appointed to tell men the way. This, too, is the appointment of heads of houses, conductors of educational institutions, and those who mould and lead the sentiment of the times. It should be observed that this word was spoken, not by Saul, but by his servant. The man of God was known by repute to the servant of the king, who knew and trusted the servant of the living God. Not only did he himself trust Samuel, but he commended him to the confidence of Saul. Despise no man. God’s signature may be found in unexpected places. The little maid told the household the name of Elisha, the servant told Saul of Samuel.
“Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?
“And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way” (
Saul was a gentleman, every whit! Eastern customs aside altogether, there was a vein of gentlemanliness in the nature of Saul. He was about to ask a favour, but a preliminary question arose in his mind. Absurd indeed is the idea of giving anything to the man of God for his services! Ask him what questions you please; exhaust his intellectual resources; drain every current of his sympathy: and when you can get no more out of him, turn your back upon him, or starve him out! The last thing you can kill in a man is true gentlemanliness. George Whitefield, when he had but a cow-heel for dinner, would have the frugal meal set out with as much care as if it had been a banquet. There are two ways of doing everything. It was but little that Saul had to give, yet he gave it of his own free will, and with all the grace of a natural king. We are not to pay mere prices for knowledge and direction in life; we are to give gifts of the heart, such donations as are inspired by our love, though they may be limited by our poverty. It should be noted that this little arrangement was made before the lost travellers went into the presence of Samuel. It came of the spontaneous motion of their own hearts. The question was not, What dost thou charge? What shall we give thee? But a plan was laid beforehand, and Samuel was not subjected to the indignity of a commercial inquiry. Christian Churches might learn a great lesson from this example. We should then no longer see compensation given with the hand of patronage, which ought to have been bestowed with the hand of thankfulness and justice. A minister is invited to preach in a distant town; at considerable personal inconvenience he accepts the invitation; the greater part of two days may be consumed in discharging the service which has been requested at his hands; and as he is about to return to his home, he is asked to name the amount of his expenses! There is no free gift; there is no offering of love; there is no working out of a plan of reward; there is rather a desire to keep him down to the lowest possible line, and a disposition to increase public charities at the expense of personal justice. This whole thing is an abomination to Christian society. No man who works for the Churches ought ever to be asked what his expenses are; his services should be requited on principles of the highest justice, without himself being subjected to interrogations respecting his railway and cab fares. Modern gentlemen may learn something from the ancient aristocracy.
When Saul had found his way to Samuel by the direction of the young maidens who were going out to draw water, and who, to their credit, knew the movements of the prophet, and the order of the religious engagements of the day, Samuel said to Saul, “As for thine asses that were lost three days ago, set not thy mind on them; for they are found.” A wonderful kingdom is the kingdom of God! Though Samuel had before him the future king of Israel, and he himself was about to be deposed from his own supremacy, yet he communicated to Saul intelligence of the lost asses! Doth anything escape the care of God? Doth not God care for oxen? Doth a sparrow fall to the ground without our Father’s notice? If we give the great concerns of our life into the hands of God, nothing that belongs to us shall be accounted unworthy of his notice. Mark the consideration and forethought of the prophet. Though about to dazzle the eyes of Saul with unaccustomed brilliance, yet he paid attention to the family concerns in which Saul was interested. The lesson is great to those who have hearts to understand.
“And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?” ( 1Sa 9:21 ).
A man should inquire what background he has when a voice like Samuel’s sounds in his ear. Saul was informed that on him was set all the desire of Israel: under such an announcement it was natural and proper that he should look to his antecedents, that, so to speak, he should gather himself up, and take correct measure of his manhood. A word of caution is needed here. Inquiry into our antecedents and resources should never be made with a fear of evading duty and difficulty. A very subtle temptation assails us from this side. Spurious modesty may reduce to the uttermost poverty and insufficiency, in order that by so doing it may lure us from paths of difficulty and hard service. We may speak of our loaves and fishes as if they were nothing simply that we may save them for our own consumption. There is a self-reduction which is actually a self-preservation. There is a way of saying that we are unworthy which really means that we are afraid. The inquiry should show us the disproportion between our strength and God’s call. Such a revelation will do us good. When humility is saved from degenerating into fear, it becomes a source of strength. Moses complained that he was a man of slow speech; he desired that God would send his word by some other messenger, because of his incapacity and unworthiness. Jeremiah urged in response to the call of God, that he was but a little child. Saul declared that he was of the smallest of the tribes of Israel, and sought to escape the duty of the hour through a sense of personal inadequacy to fulfil its demands. There is a medium between spurious self-depreciation and presumptuous boastfulness. That medium is reliance upon the sufficiency of God. Whom God calls he also qualifies. He can batter down great fortresses with any weapon which he may choose. The web of the spider shall become as an impregnable wall, if God so will. A little one shall utterly destroy countless thousands, if that little one strike in the name of God.
Having had this interview with Samuel, Saul started on his way; and we read “that when he turned his back to go from Samuel, God gave him another heart.” Observe, not increased intelligence, not additional personal stature, not any outward sign and proof that he was elected to be king of Israel; God gave him another heart. The question of life is often a question of feeling. There are many who know theologically the way of salvation; they could answer satisfactorily many questions in theology; they know the difference between falsehood and truth; yet their feet are set in the broad way, and their faces are towards the City of Destruction. What they want is another heart. Your life requires to be set on fire with the love of God. “With the heart man believeth unto righteousness.” “My son, give me thine heart!” We shall not be saved by the number and excellence of our intellectual ideas, but because we have cast our whole heart at the feet of the Saviour of the world, who came to teach men the love of God.
The cry arose amongst the people, “Is Saul also amongst the prophets?” If we have to excite surprise in society, let us see to it that the surprise is awakened, not by our moral degeneracy, but by our religious elevation. If we go to the gaming-table, we shall excite surprise; if we be found on the race-course, we shall excite surprise; if we assume the leadership of bad men in bad courses, we shall excite surprise; but what of such surprise? We may, by increasing our devotion, by multiplying our beneficent labours, by courageous service in the kingdom of God, excite a surprise which shall indicate that we are no longer amongst those who live only for this world, “whose god is their belly, and who glory in their shame.”
We have spoken of a king. Jesus Christ is the true King of men! Will we have him to reign over us? Are we willing to be the subjects of his immortal crown? “Choose you this day whom ye will serve!” Blessed is the man who shall run away from the camp of the alien, and set himself beside the standard of Calvary!
Selected Note
” Go, seek the asses ” ( 1Sa 9:3 ). The search appears to have been conducted without any settled plan, and among the Tartars such journeys appear to be frequent. Every one has a private mark upon his beasts, and when they stray their ownership is easily ascertained. A Tartar with a large extent of plain before him will set out at sunrise, not knowing which way to go, but choosing the direction from any chance that inclines him, this way or that. He rides on till sunset, and then dismounts, fastens his horse, and gets his supper. He carries with him in a bag six pounds of the flour of roasted millet, which is sufficient to last him thirty days. Day after day he goes on, observing the marks of all the herds he meets, and receiving information from any who, like himself, are in search of stray cattle. Very likely the search of Saul was somewhat similar.
Prayer
O thou who art merciful and gracious, full of compassion and longsuffering and tenderness, thou art kind to the unthankful and to the evil! We hasten to thee with our offering of praise, inasmuch as thou hast crowned our life with lovingkindness and tender mercy and made it beautiful with continual love. We praise thee; we magnify thee; we offer thee the whole strength of our heart. We hasten to thee as men who have been mocked by the promises of the world, and who long to find satisfaction in thine infinite and unspeakable peace. We have been disappointed. The staff has been broken in our hand and pierced us. We mistook the scorpion for an egg. We have hewn out for ourselves cisterns; but they are broken cisterns, which can hold no water. Foiled, smitten, wounded, humiliated, and disgraced, we come into thy presence, knowing that in God, as revealed in the person and doctrine of Jesus Christ and made known unto us by the ministry of the Holy Ghost, we can find rest which our souls could not find elsewhere. All our springs are in thee. Thou givest us what we need. They who are in thy presence, who live in thy light, and thy love, hunger no more, neither thirst any more, neither are subjected to weariness or decay. We would live in God. We would have our being in the Eternal. We would know nothing among men but Jesus, and him crucified; and by the mystery of pain and the mystery of love, symbolised by Christ’s cross, we would endure the trials of the world, and discharge the whole service of life. Meet us as sinners and pardon us! The blood of Jesus Christ, thy Son, cleanseth from all sin. May we know its cleansing, healing power! We have done the things we ought not to have done; we have withheld the testimony which it became us to deliver; we have often been timid and unfaithful; we have hesitated when we ought to have gone forward; we have compromised where we ought to have died; we have become self-seekers where we ought to have sought the crown of martyrdom; we have kept an unjust balance and an untrue weight; our measure has been false; our word has been untrue; our spirit has been worldly; our very prayers have been selfish. All this we say when we truly know ourselves, as we are revealed to ourselves by the indwelling, all-disclosing Spirit. God be merciful unto us, sinners, and cleanse us from all unrighteousness! Give us the hearing ear, and the understanding heart, the obedient will, the ever industrious hand in the service of Jesus Christ. When we have done our best to serve our day and generation, and the time of reckoning has come, may we find ail our worth in the worthiness of the Lamb, and be accounted fit to sit with him on his throne, because in our degree we have shared the pain and shame of his crucifixion! Amen.
Fuente: The People’s Bible by Joseph Parker
VI
SAUL, THE FIRST KING
1Sa 9:1-12:25
I devote an extended discussion to 1 Samuel 9-11 because it is necessary to fix clearly in the mind the nature of the kingdom established in order to interpret correctly the history of the kings which follows. Without this understanding we will break down in the interpretation of even the first rejection of Saul, and with Jehovah’s dealing with every subsequent king. Before entering upon the history of the first king, let us state tersely the salient points which define the Hebrew monarchy:
1. A government by kings was not an afterthought with Jehovah, but was one of the predetermined stages of the national development and a forecast preparatory to the setting up of the messianic spiritual kingdom.
2. Though Jehovah granted Israel’s demand for a kingly government superseding the previous rule by judges, he did not establish such a monarchy as they desired, like that of other nations.
3. The kingdom established had a written charter clearly defining its nature, powers, and limitations, the basis of which was given to Moses (Deu 17:14-20 ) with subsequent enlargements by Samuel. This charter made the written law, the Pentateuch, the constitution of the kingdom. The king must make the law his Vade Mecum, and the rule of his reign. There was not only this unalterable written constitution, but to emphasize the retention of the theocratic idea, the king must at all times hear and obey the fresh messages from Jehovah, coming through his now established order of the prophets, his mouthpieces and penmen. This part of the charter turns a blaze of light on the subsequent history.
4. The monarchy was not elective by the nation, through corporate action of their great congregation or general assembly, but each king must be appointed by Jehovah, and that appointment designated through the prophet, Jehovah’s mouthpiece. Jehovah chooses the king, Jehovah’s prophet anoints him and presents him to the assembly for acceptance.
5. The monarchy was not hereditary in the modern sense. A dynasty might be changed at Jehovah’s sole option, as from the house of Saul to the house of David, and it did not follow that when a king’s son succeeded him he should be the first-born; for example, the case of Solomon. Whether in changing a dynasty, or designating which son of a king should succeed his father, the living prophet was Jehovah’s medium of making known his will.
6. Neither king nor general assembly, nor both cojoined, had the power to declare war, direct it when declared, make peace, or contract alliances, except as Jehovah directed through his living prophet.
7. By the law, and through the living prophet, the people were safeguarded from the tyranny of the king. See the case of Nathan’s rebuke of David for the wrong against Uriah, and Elijah’s denunciation of Ahab concerning Naboth’s vineyard.
8. Particularly, the prophet spoke with all authority from God in matters of religion, hedging not only against idolatry but reliance upon formalism and ritualism, all the time bringing out the spiritual meaning of the law and calling for repentance and reformation. Therefore, no man can interpret any part of the mere history of the Hebrew monarchy apart from the section of the Psalter bearing on it, and the contemporaneous prophets. On this account Wood’s Hebrew Monarchy , though not perfect in its arrangement, excels Crockett’s Harmony as a textbook.
A quotation from a prophet pertinent to the establishment of the monarchy considered in the preceding chapter is Hos 13:9-11 : “It is thy destruction, O Israel, that thou art against me against thy help. Where now is thy king, that he may gave thee in all thy cities? and thy judges, of whom thou saidst, Give me a king and princes? I have given thee a king in mine anger, and have taken him away in my wrath.” There were several ways by which the people, as well as the king, could get at the will of Jehovah apart from the written Jaw, viz.:
1. By submitting a question to the Oracle abiding in the ark of the covenant, to be answered by the high priest, wearing his ephod, through the Urim and Thummim (1Sa 23:8-12 )
2. By appealing to the prophets (1Sa 9:6-9 )
3. By sacrifice and asking of signs; as in the case of Gideon (Jdg 6:17-21 )
There are two passages, one showing the despair of an individual, and the other showing the deplorable condition of the nation, from whom, on account of aggravated sins, God has cut off all means of communication with him. In one, Saul, the first king, in his later life thus bemoans his condition: “And when ‘Saul saw the host of the Philistines, he was afraid, and his heart trembled greatly. And when Saul inquired of Jehovah, Jehovah answered him not, neither by dreams, nor by Urim, nor by prophets,” (1Sa 28:5 ) In the other, Hosea thus describes the pitiable condition of the rebellious Israel: “For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without Ephod or teraphim,” (Hos 3:4 )
SAUL, THE FIRST KING
Certain passages bear on part of the foregoing statement of the nature of the kingdom. For instance, Jehovah chose Saul to be the king, privately announcing him to his prophet, and providentially bringing him in touch with this prophet (1Sa 9:15 ) and later before the great assembly at Mizpah he makes known his choice to the people publicly (1Sa 10:17-21 ). Acting under Jehovah’s direction, the prophet prepares the mind of Saul for the high honor (1Sa 9:20-25 ). Then privately the prophet accounts him as king, and then confirms to him his position by signs (1Sa 10:2-7 ). Then by an enduement of the Holy Spirit he is qualified for his office. Not converted, but qualified for his office. Then the prophet brings about the public designation before the people, the general assembly at Mizpah (1Sa 10:17-21 ). Then the prophet arranges for his recognition by the people in a subsequent general assembly at Gilgal (1Sa 10:8 ; 1Sa 11:14-15 ). Then the prophet vacates his own office of judge (1Sa 12 ).
It is easy to see from the text the details of which I need not give, just what Jehovah does, just what the prophet does, just what the people do, just what Saul does, and particularly the text shows how Jehovah prepares the people to accept Saul prepares the prophet first, then prepares Saul, and then the people,
The several stages showing the preparation of Saul are intensely interesting. The first hint which Samuel gives to Saul seemed to him an incredible thing, for he says, “I belong to the smallest tribe, and our family is a subordinate one in that tribe.” But still, it puts him to thinking. Then Samuel gives him the post of honor in entertaining, and that puts him to thinking. Then Samuel privately anoints him as king, and that ceremony impresses him. Then Samuel predicts three signs, the object of which is to satisfy Saul thoroughly and to confirm the kingship in his own mind; and particularly the last of the three, which was that the Spirit of God would come upon him in the gift of prophesying, and he would be changed into another man.
Note Saul’s reticence: First, when his uncle asks him where he had been, and he tells him about the prophet’s informing him that the asses have been found, but does not say a word about the kingship; again, when after he is publicly designated and some of the evil-minded people, children of Belial, declared that they could not accept him as king, because they saw no salvation in him, instead of getting mad and answering in resentful language, Saul holds his peace. He never says a word; he knows how to wait. Again, we notice that notwithstanding all the things that have occurred so far) when at that great gathering at Mizpah where he was to be publicly shown as king, Saul hides, and when the question comes up and when the lot determined Saul as king, they ask where he is, and God said, “He is hiding among the stuff” the baggage.
I once preached a sermon from that text on God’s discovering a number of appointed men hiding with the stuff, more concerned about their farming and the things of the world than about the preaching of his Word. In the army every soldier thought it disgraceful if he had to stay with the baggage when the battle came on. Since he could be pointed at as the soldier who had to stay with the stuff, he wanted to be on the firing line.
I am showing you all these things to mark the progress in Saul’s own mind, and God’s leading him step by step. After a while he is wide awake enough for the kingly honor. Now let us consider the meaning of apostasy, what is essential in a particular case to prove the doctrine, and what the application to Saul, and explain 1Sa 10:5-6 ; 1Sa 10:9-10 . Apostasy means that a regenerated man may be finally and forever lost. In order to prove that doctrine by a particular case, the evidence must be indubitable on two points: First, that in the case selected there was first regeneration, and second, that this regenerated one was finally and forever lost. The proof must be ample and unequivocal at both ends regeneration and damnation,
On these premises, we examine the particular case of Saul, King of Israel. A failure of demonstration that he was a regenerated man, or that he was finally lost, deprives the doctrine of apostasy, as defined above, from any support from the particular case of Saul. If the proof fall short at either point, there is no need to consider the other. Therefore, let us shorten matters by attention to one point only: Was Saul a regenerated man? In the case under consideration, the passages relied upon to establish the contention that Saul was a truly regenerated man, a spiritual child of God, are:
First, Samuel’s promise, “Thou shalt be turned into another man” (1Sa 10:5-6 ).
Second, the historian’s declaration of the fulfilment of the promise, “God gave him another heart” (1Sa 10:9-10 ). A careful examination of both passages (ASV) settles conclusively that in the promise, the Holy Spirit would in some sense come upon Saul, with the result that he would be changed into another man, and that in the fulfilment, the Holy Spirit did come upon him in the sense promised, with the result that God gave him another heart. If we accept the record, there is no doubt here that the Holy Spirit exerted a power on Saul and that consequently there was a change in him.
The questions to be determined are: What was the nature of the power exerted, and of the resultant change? My answer is that the Spirit power promised was the gift of prophesying, which throughout the Scripture is distinguished from the grace of regeneration, and the change was according to the power, and that the end, or purpose, exercised was not to regenerate Saul, but is expressly called a sign, to assure Saul’s doubting mind that Jehovah had chosen him as king. The incredible thing to Saul, which needed confirmation by signs, was not that he would become a child of God by regeneration, but that he whose tribe was so small, and the position of whose family in that tribe was so low, should be chosen of Jehovah to be king of all Israel. The nature of the power exerted and the resultant change effected are thus determined by their purpose.
The difference between the grace of regeneration and the miraculous gift of the Spirit is expressed thus: The grace of regeneration is not a sign, but the miraculous gift of the Spirit is a sign, and is so regarded in both Testaments. In the same way, the gift of the Spirit on the day of Pentecost was not to regenerate the apostles, all of whom were already Christians, but to assure their hearts, and, as signs, to accredit them to others.
In 1 Corinthians 12-14 the whole matter is laid bare so that a child can understand it. Very sharply, and at many points, does Paul contrast these miraculous and temporary enduements of the Spirit, given for signs, with the grace of regeneration expressed in the abiding fruits of faith, hope, and love. Regeneration is one thing in all cases. The miraculous gifts of the Spirit were diverse. One of the recipients, like Saul, might prophesy, another work miracles, another speak with tongues, another interpret tongues.
The Spirit power received on Pentecost did change the apostles; did, in an important sense, give them other hearts, as we may learn from the coward, Peter, trembling before a maidservant, and the Peter, bold as a lion, on Pentecost. In the Corinthian discussion (1 Cor. 12-14) Paul makes clear, first, that faith, hope, and love, the evidences and fruits of regeneration, are superior in nature and more edifying in exercise than the gifts of the Spirit, one of which only Saul had; second, that all these signs would cease, but that regeneration, evidenced by faith, hope, and love, would abide.
If we look for evidences of regeneration in Saul’s life, we do not find them. If we look for evidences of a miraculous Spirit gift bestowed on him for assurance to him that Jehovah wanted him to be king, and for a sign to others, we do find them, and we also find that this gift of the Spirit was withdrawn from him when becoming unworthy of office, Jehovah no longer wants him as king. But, perhaps, the strongest evidence in the Bible that Saul was not a regenerated man is to be found in God’s contrast between Saul and Solomon on this very point. (2Sa 7:13-16 and 1Ch 17:11-13 ASV.) Here it is unequivocally taught that Saul was not a regenerated man, but Solomon was. The regeneration of Solomon, as contrasted with Saul, appears in this:
1. God was ‘Solomon’s spiritual Father, and Solomon was God’s spiritual son.
2. Therefore, when he sinned, Solomon was chastised as a child and not as an alien.
3. Being a child, God’s loving-kindness would not be with drawn, as in the case of Saul.
Old John Bunyan was accustomed to say, “Gifts make a preacher, but grace makes a Christian.” Saul had the gift, but not the grace. To this already unanswerable argument we may add that a miraculous, because supernatural, gift may be bestowed by the devil, who in no case can regenerate. This power of Satan can of course be exercised only through God’s permission, and this permission is never granted except to test men, or as a punitive judgment on men who refuse to be guided by the Holy Spirit.
In Saul’s own case, this permission was granted, as we see from the result being as before, that Saul prophesied. Read the passage and see. Later we will find a similar case. The New Testament explains the ground of this permission thus (see 2Th 2:8-13 ) : “And then shall be revealed the lawless one) whom the Lord Jesus shall slay with the breath of his mouth, and bring to naught by the manifestation of his coming, even he whose coming is according to the working of Satan, with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish, because they received not the love of the truth that they might be saved. And for this cause, God sendeth them a working of error, that they should believe a lie, that they all might be judged who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.”
And it is precisely on this account that John says, “Beloved, believe not every spirit, but prove the spirits, whether they be of God, because many false prophets are gone out into the world” (Joh 4:1 ). No miracle can accredit a doctrine contrary to the written Word.
To make evident the application of this line of argument to Saul’s case, we are assured that these miracles) signs, and wonders, wrought by Satan and his demons, no matter how plausible nor how convincing to their dupes, can never possibly deceive the elect (see Mar 13:22 and Mat 24:24 ). But the evil spirit’s miracle causing Saul to prophesy (1Sa 16:14 ; 1Sa 18:10 ) did deceive him and straightway led him to seek the murder of David, led him to the slaughter of the priests of Nob (1Sa 22:9-19 ), and led him to irretrievable ruin, despair, and suicide.
QUESTIONS
1. Why devote any extended discussion to 1 Samuel 9-11?
2. Even now, before entering upon the history of the first king, restate tersely the salient points which define the Hebrew monarchy,
3. Cite a quotation from a prophet pertinent to the establishment of the monarchy considered in the preceding chapter.
4. In what ways could the people, as well as the king, get at the will of Jehovah apart from the written law?
5. Cite two passages, one showing the despair of the individual, and the other showing the deplorable condition of the nation, from whom on account of aggravated sins, God has cut off all means of communication with him.
6. Cite, in order, certain passages bearing on part of the foregoing statement of the nature of the kingdom.
7. What did Jehovah do, what did the prophet do, what did the people do, and what did Saul do to prepare the people to accept Saul?
8. Describe Saul’s reticence in accepting this high position of honor.
9. What is the meaning of apostasy, what is the essential feature in a particular case to prove the doctrine, and what the application to Saul, explaining 1Sa 10:5-6 ; 1Sa 10:9-10 ?
10. What is the difference between the grace of regeneration and the miraculous gift of the Spirit? Illustrate by New Testament instances.
11. What, then, do we find in Saul’s life, and what the strongest evidence in the Bible that he was not regenerated?
12. What was Bunyan’s saying, and what added argument?
13. What is the purpose of God’s permission of the devil to bestow miraculous gifts, and what New Testament testimony?
14. What is the difference in effect of these miracles of the devil on the saved and the unsaved, and how does Saul’s case illustrate?
VII
SAUL, THE FIRST KING (CONTINUED)
It is contended by some that the reference to Saul’s “another heart” is equivalent to the “new heart” of Eze 36:26 , to which we may safely reply that the “another heart” given to Saul was not equivalent to the passage cited in Ezekiel. But when we come to Saul’s death, in the history, to sum up his character, we will not be able to classify him with Judas, though there are some points similar, particularly in that both were led by a dominant evil spirit to despair and self destruction. Saul, in many ways, was a finer man than Judas, leaving behind precious memories of some deeds and traits which evoked the gratitude of the men of Jabeshgilead, the unswerving attachment of several tribes, and the beautiful eulogy of David. Nothing like these do we find in the low, avaricious, treacherous life of Judas.
Believers in apostasy use the life of Saul to prove apostasy, and I do not wonder that they take this case as the basis of their argument to sustain the doctrine of apostasy, since it is the most plausible in the Bible, but if this case fails in demonstration they may not hope for support in any other. But they may ask, “What then does Paul mean in Gal 5:4 : ‘Ye are fallen away from grace’ ?” To which we again reply that the scriptural phrase, “Ye are fallen away from grace,” as used by Paul in Gal 5:4 , does not imply that real Christians, the truly regenerate, may be finally lost, but that those once accepting the doctrine of salvation by grace, and then returning to a doctrine of salvation by works, have fallen away from grace. They have turned from one doctrine to the opposite one, as often happens in practical life, without meaning that either the original acceptance was regeneration, or the falling away from it was final. In Paul’s meaning of the phrase, men may fall from grace.
We have now seen how Jehovah prepared his prophet for designation of Saul as king, how he prepared Saul for the great honor, and how he prepared the people to accept Saul. Before advancing in the history, we need to understand more particularly certain matters in the record already so tersely covered, particularly the steps of the people’s preparation to accept Saul, and how gradually the acceptance was, in a glorious climax, made complete:
1. The gift of prophesying came upon Saul, enduing him for service, and this being in the company of the school of the prophets, prepared the mighty prophetic order to recognize him as God’s man. As this enduement of power came on him also in the presence of many of the people) it was designed to accredit him to them. But they were more startled by the prodigy than they were made ready to accept him. There is something scornful in their saying, which became a proverb: “Is Saul also among the prophets?” Their scorn is somewhat mitigated by a bystander’s question: “Who is their father?” meaning, “What in their descent puts the prophets above Saul that you should wonder at the bestowal on him of the prophetic gift?” God bestowed it, and not on account of family position.
2. Jehovah’s choice of him by an extraordinary method in the great congregation at Mizpah as the man for the place out of all Israel. As this method of showing divine selection had availed in Joshua’s time in infallibly pointing out Achan, the one criminal out of millions (Jos 7:14-18 ), and would again avail in David’s time (1Sa 16:12 ), it ought to have been equally convincing in showing Jehovah’s choice of a king. It did convince most of the people, who shouted their acceptance in a phrase that has gone round the world: “God save the King!” But not all were satisfied for certain sons of Belial said, “How shall this man save us?” And they despised him and brought no present. You must note that the phrase, “sons of Belial,” retains the meaning already established (1Sa 1:16 ; 1Sa 2:12 ). Belial is a proper name, meaning the devil, and quite in keeping with their nature, the devil’s children will not accept Jehovah’s choice of a king.
3. The spirit of Jehovah comes upon Saul and demonstrates his fitness for the high honor by leading to the deliverance of Jabeshgilead. It is not enough to shout, “God save the king,” but will you fall in line and follow the king? In his call to war, Saul rightly associates his name with Samuel’s (1Sa 11:7 ) and “the dread of the Lord fell on all the people, and they came out as one man.”
This practical demonstration of Saul’s fitness wrought unanimity in his acceptance, and led the people to demand of Samuel the death of those who had refused Jehovah’s choice, Saul’s wisdom again appearing in refusing to stain the glorious beginning of his reign with the blood of political executions.
4. The people now being prepared in mind to accept Jehovah’s choice, under divine direction, they were formally and officially committed by the ratification at Gilgal in solemn assembly, with appropriate sacrifices, and great rejoicing of both king and people, followed by Samuel’s surrender of the office of judge. This meeting at Gilgal is the dividing official line of separation between the period of the judges and the period of the monarchy.
Before, we have only shown the steps toward transition. The scene of the consummation was most fitting, for at Gilgal the period of the pilgrimage ended and the period of the conquest commenced, and at Gilgal the distribution of a part of the land took place officially, ending, in part, the conquest period of the judges.
5. Jehovah, king, prophet, and general assembly are in full accord, the functions of all clearly distinguished and defined. Happy beginning of the monarchy I The later history will show wherein, when, and how the glorious charter of the kingdom is violated by prophet, king, or people. We will find a sad history, enlivened here and there by deeds of heroes and song of bards. But the picture will gather deepening shadows until the eclipse is completed by the downfall of the monarchy. The chief heroes will be the prophets, a few kings will be illustrious, and very rarely, a priest.
The distinction in the meaning of the words “seer” and “prophet,” used as synonymous in 1Sa 9:7 , is this: “Prophet” has the larger meaning, including all the import of “seer.” Strictly speaking, the word “seer” refers only to one method of receiving revelation, i.e., in vision. A prophet not only had the gift of vision) but was in all respects the mouthpiece, or penman, of Jehovah in teaching, reforming, or recording. He was by inspiration God’s direct legatee, ambassador, or representative, with authority above king or people.
There is a humorous play on the common version of 1Sa 10:14 which a deacon once made to an indiscreet preacher, saying, “My dear sir, if you keep on shooting off your mouth half-cocked, you will presently find yourself where Saul perceived his father’s asses to be.” The words of the text in that version are: “We saw they were nowhere.”
SAUL’S REIGN AFTER THE RATIFICATION IN GILGAL 1Sa 13:1 says, “Saul was forty years old when he began to reign, and when he had reigned two years over Israel, Saul chose him three thousand men of Israel,” etc. His personal appearance is described in 1Sa 10:23-24 : “From his shoulders upward he was higher than the people. None of them were like him.” Hence the proverb: “Head and shoulders above his fellows.” We will find later that his armor was too large for David. The conditions of his reign were hard. At this time Israel was dominated by the Philistines on the Southwest, assailed by Amalek on the South, by Ammon. Moab, and Edom on the Southeast, and by Zobah, or Syria, on the Northeast, but against all these at times Saul waged a victorious war. Besides this his resources were limited. He had no standing army, no arms, no equipment, no public treasury except spoils gathered in battle, and the whole country was impoverished by raids and invasions of his many enemies, 1Sa 13:19-23 shows the pitiable condition of the people as to artificers, implements of industry and arms: “Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: but all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his ax, and his mattock. Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.” This statement has its great lessons.
No people can become or remain safe and prosperous who are dependent on other nations for mechanicians, manufactured goods, and their means of transportation. This was illustrated in the great controversy and War Between the States. During the controversy there appeared a book by a renegade North Carolinian, entitled: Helper’s Impending Crisis, in which he thus pictured the South’s unpreparedness for war, and the certain disasters which would, in the case of war, necessarily overtake it. I never read it but one time, and that was when I was a child, but it was burned into my mind so that I can repeat it now:
“A Southern man gets up in the morning from between Northern sheets, having slept on a Northern mattress, resting on a Northern bedstead, washes his face in a Northern bowl, dries his face on a Northern towel, brushes his hair and teeth with Northern brushes, puts on Northern clothes; goes into his dining room and site down at a Northern dining table covered by a Northern table-cloth, on which are Northern cups, saucers, plates, knives, forks, and in a Southern hog-country eats Northern bacon. Then he goes out and hitches his horse to a Northern plow; or to a Northern buggy; or having tied around his neck a Northern cravat, he goes to pay his address to his girl, who is dressed in Northern dimity and calicoes, and when he comes to die, he is wrapped in a Northern shroud, his grave is dug with a Northern spade and mattock, and the only thing he has which is Southern is the hole in the ground where be is buried.”
Now, as a consequence, just as soon as the war broke out, having no factories, having no railroads running east and west, having no control of the land and water transportation, in six months they were on the verge of starvation. I saw several companies of Sibley’s brigade start to New Mexico armed with lances old-fashioned lances, a long, dressed pole with a rude point to it. They took the old-fashioned flint and steel muskets, and fixed them so they could use percussion caps; they did not have a breech-loading gun. Having no paper factories, the newspapers were being printed within six months on wallpaper the printing on one side and coloring on the other. I paid $22 in Mexican silver for a hatful of coffee that was smuggled over from Mexico (I could not bear to see my mother do without coffee), but all over the South they were drinking parched sweet potatoes for coffee, and using sassafras tea, and catnip tea, and when they were sick they used boneset tea, and woe to the man who had to take it I
If all this is true among nations, you can understand what I mean when I said woe to the South, where the people have the views of sound doctrine, when it sends its preaching implements to a Northern radical-critic grindstone in order to put on point or edge. I tell you, we ought never to cease praying that God will bless our Southwestern Seminary, and establish it in the hearts of the people.
From a comparison of 1Sa 13:1-2 , and 1Sa 14:47-52 we must suppose:
1. That the text of 1Sa 13:1 is defective. Note the difference in the rendering between the common version and the revised version a very considerable difference.
2. That according to the summary given in 1Sa 14:47-52 , there is no record of the details of many of Saul’s campaigns.
3. As Saul was a young man when made king, and now comes before us with a grown son, Jonathan, already a hero, we must suppose that for years after he became king his reign was prosperous and according to the charter of the kingdom. In this prosperous part of his reign must always be placed to Saul’s credit the fact that under the most trying conditions he proved himself a great hero in war against mighty odds, while possessing amiable characteristics which endeared him to his family, to the people, and to Samuel. According to David’s eulogy, he found the women of his people in rags and clothed them in scarlet, and put on their apparel ornaments of gold. He taught an unwarlike, undisciplined militia to become mighty warriors. His whole life was one series of battles, beating back the enemies who were pouring in on every side. Then considering these odds against him, his only hope lay in strict obedience to the charter of his kingdom, thus keeping Jehovah as his friend. He never began to fall until he made God his enemy.
QUESTIONS
1. Is the reference to Saul’s “another heart” equivalent to the “new heart” of Eze 36:26 ? In what was Saul like Judas, and in what was he unlike him?
2. Why do believers in apostasy use the life of Saul to prove apostasy?
3. What does Paul mean in Gal 5:4 : “Ye are fallen away from grace”?
4. What, particularly, were the steps of the people’s preparation to accept Saul, and how gradually was the acceptance, in glorious climax, made complete?
5. Distinguish in meaning the words “seer” and “prophet,” used as synonymous in 2Sa 9:7 .
6. What humorous play on the common version of 1Sa 10:14 did a deacon once make to an indiscreet preacher?
7. How old was Saul when he began to reign?
8. What was his personal appearance?
9. What were the hard conditions of his reign?
10. What are his limited resources?
11. Recite the passage that shows the pitiable condition of the people as to artificers, implements of industry, and arms.
12. What great lessons are derivable from this statement?
13. What must we suppose from a comparison of chapters 1Sa 13:1-2 and 1Sa 14:47-52 ?
14. In this prosperous part of his reign, what must always be placed to Saul’s credit?
15. Considering these odds against him, wherein lay his only hope?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Sa 9:1 Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
Ver. 1. Now there was a man of Benjamin. ] Here beginneth the second part of this book: and here properly begin the Books of the Kings, saith A. Lapide.
A mighty man of power.
“ Fortes creantur fortibus et bonis. ” – Horat.
man. Hebrew. ‘ish. App-14.
Kish. Compare 1Sa 14:51. 1Ch 8:33; 1Ch 9:39. For the difficulties of the genealogy, see note on 1Ch 8:33.
a Benjamite. As was Saul of Tarsus (Php 1:3, Php 1:5).
mighty man. Hebrew. gibbor. App-14.
Chapter 9
Now there was a man of the tribe of Benjamin, whose name was Kish, he was the son of Abiel,… and he had a son, whose name was Saul, a choice young man, and [the word] goodly: [is handsome] and there was not among the children of Israel a more handsome person than he: he was head and shoulders taller than anyone else ( 1Sa 9:1-2 ).
Just a big, handsome fellow, Saul the son of Kish. In fact, he was just the most good-looking guy in all of Israel, big, handsome, natural benefits and characteristics.
Now Kish’s donkeys were lost. And he said to Saul, Take one of the servants, and go and look for the donkeys. And so Saul passed through mount Ephraim, passed through the land of Shalisha, but they did not find them: they passed through the land of Shalim, and they did not find them there: so they passed through the land of the Benjamites, they did not find them. When they were come to the land of Zuph, Saul said to his servant that was with him, We better get back home, because my father is gonna quit worrying about the donkeys, he’s gonna start worrying about us. So they said, How in the world do we get home from here? we’re lost. [More or less.] So he said, I hear that there is an honourable man; a prophet in this city; let’s go; maybe he can shew us the way we should go. Then Saul said to the servant, But, look, if we go to the prophet we don’t have anything to give him. We’ve spent everything that we have and we have no present to give to the man of God. And the servant answered Saul, and he said, I have here a fourth part of a shekel of silver: and we’ll give that to the man of God, to tell us our way. Now (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: they called the Prophets in those days Seers ( 1Sa 9:3-9 ).
The word “seer” is that which it implies it’s a man that is able to see into the spiritual things, or a man who has spiritual perception, and they were called “seers”, that was the original word for the prophets. Later on they called them prophets. But in the earlier days they were called seers.
Then Saul said to his servant,
Come on that’s good enough, let’s go. So they went to the city where the man of God was. And they went up to the hill to the city, and they found some young maidens going out to draw water, and they said, Is the seer here ( 1Sa 9:10-11 )?
Now can you picture this handsome Saul, big, nobody is more handsome than he and he’s asking these young maidens where the seer is. They are careful to answer him.
And they answered and said, He is; behold, he’s before you: make haste now, for he came today to the city; for there’s a sacrifice of the people today in the high place: As soon as you come into the city, you shall straightway find him, behold he goes up to the high place to eat: for the people will not eat until he comes, for he doth bless the sacrifice; and afterwards they eat those that are bidden. Now if you’ll get up; for about this time you’ll find him. [Hurry.] And so they went up into the city: and when they were come to the city, behold, Samuel came out against them, to go up to the high place. Now the Lord had told Samuel in his ear a day before Saul came, [Isn’t that neat the Lord’s able to talk to Samuel like that? He spoke in his ear.] and said, Hey tomorrow about this time I’m gonna send you a man out of the land of Benjamin, and you are to anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry has come up to me. And so when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake to thee of. this same shall reign over my people. Then Saul drew near to Samuel in the gate, and he said, Tell me, I pray thee, where the seer’s house is. And Samuel answered Saul, and said, I am the seer: go up before me to the high place; for ye shall eat with me today, and tomorrow I will let thee go, and tell thee all that is in thy heart. And as for the donkeys that were lost three days ago, don’t worry about them; they’ve already been found. And on whom is all the desire of Israel? Is it not on thee, and on your father’s house ( 1Sa 9:12-20 )?
Now he finds the prophet, and the prophet starts saying some weird things. He says, “Now don’t worry about those donkeys, they’ve already been found. But upon whom is the desire of all Israel?” Israel is desiring a king. “Upon whom is the desire of all Israel, is it not upon you and your father’s house?”
And Saul said, Hey wait a minute don’t lay that on me, I’m a Benjamite, we’re the smallest tribe in Israel? my family is the least of all the families of the tribe of Benjamin. What are you saying to me man? And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among those that were bidden, which were about thirty persons. And Samuel said to the cook, Bring the portions that I gave thee, of which I said unto thee, Set it by thee. And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left. set it before thee, and eat: for unto this time hath it been kept for thee since I’ve invited the people. So Saul did eat with Samuel that day. And when they were come down from the high place into that city, Samuel communed with Saul upon the top of the house. And they arose early: and it came to pass about the spring of that day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. Saul arose, and went both of them, and Samuel, abroad. And as they went down to the end of the city, Samuel said to Saul, Bid your servant to go on in front of us, and stand here for awhile, that I might shew you the word of the Lord ( 1Sa 9:21-27 ).
So Samuel now is getting ready to reveal to Saul the things of God. “Send your servant away.” “
1Sa 9:1-2. Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
Here we have the pedigree of the great king of Israel, Saul, the son of Kish. He was descended from a noble tribe, though not a very large one, and he appears to have been endowed with a very notable personal appearance: There was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people; and to the Israelites of that day, who had got away from looking up to God, and to the more valuable accomplishments of the mind and the heart, the striking personal appearance of Saul would be a great attraction and recommendation.
1Sa 9:3-4. And the asses of Kish Sauls father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.
He was diligent in his fathers service, even though that service meant a fruitless journey in search of some straying asses. As he was then faithfully discharging the duties of his station in life; he was the man who was likely to rise to some higher position. He was the son of a mighty man of power or substance, and yet, so simple were the manners of the time that he was sent, with one of the servants, to look for the lost donkeys, and he appears to have started at once to carry out the commission which had been entrusted to him. Learn from Sauls obedience, dear young people, never to despise any duty which falls to your lot in the ordinary avocations of daily life; you will be preparing yourselves for some higher position by doing well what you are called to do now.
1Sa 9:5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.
There was evidently in Saul, at that time, a great considerateness of spirit; he wished to save his father from having any painful anxiety concerning his son and his servant, for Saul put both together when he said us. It is most desirable that young men, in the present day, should have a tender regard for those to whom they owe their being, and who have done so much for them in the years of their tender infancy; and that all young people should be careful never needlessly to give their parents one anxious thought on their account.
1Sa 9:6. And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can show us our way that we should go.
In this case, as in so many others, the servant seems to have had more grace than his young master had, for the name of Samuel the prophet was not unknown to him, and he knew where the man of God lived, and told Saul a good deal about him, and gave him some good advice as to what they should do. In any case where the servant, and not the master, knows the Lord, it is well, when occasion offers, and it can be done prudently and discreetly, for the servant to speak up, and give a good word for the cause of God and truth.
1Sa 9:7. Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?
He says nothing about any money that he may have had in his own pocket, and again his servant has to lead the way.
1Sa 9:8-9. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God to tell us our way. (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
He was a man who looked further ahead than others could; for, under divine inspiration, he could see into futurity.
1Sa 9:10. Then said Saul to his servant, Well said; come, let us go.
Saul was willing to be liberal at his servants expense, and to let him give the fourth part of a shekel of silver to the prophet for him, and we have known some other folk who have been very generous in giving away the money of other people rather than their own.
1Sa 9:10-12. So they went unto the city where the man of God was. And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? And they answered them, and said, He is; behold, he is before you: make haste now, for he came today to the city; for there is a sacrifice of the people today in the high place:
These young maidens were evidently well informed, they knew where the man of God was, they knew what he was going to do, and they knew the time of the sacrifice or feast. Let us hope that they not only knew all this, but that they entered into the true spirit of it.
1Sa 9:13-19. As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place. Now the LORD had told Samuel in his ear a day before Saul came, saying, Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seers house is. And Samuel answered Saul, and said, I am the seer:
Saul evidently did not know Samuel, and it appears from this fact that he was not a gracious, religious man. He had the charm of a fine outward appearances, and he probably had many of the domestic virtues, but he was not one who lived in the fear of God.
1Sa 9:19-21. Go up before me unto the high place; for ye shall eat with me today, and tomorrow I will let thee go, and will tell thee all that is in thine heart. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy fathers house? And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
There was a very becoming modesty about him, he was really surprised and startled that such an honour should be in store for him; he had many natural virtues; but, alas the grace of God was not upon him.
1Sa 9:22-24. And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee. And the cook took up the shoulder, and that which was upon it, and set it before Saul.
The right shoulder of the animal that was offered in sacrifice was part of the priests portion, and this shoulder Samuel now ordered the cook to set before Saul as he sat in the place of honour.
1Sa 9:24-25. And Samuel said, Behold that which is left! set it before thee: and eat; for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day. And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.
For quietness and seclusion, Samuel took the young man upstairs to the flat roof of the house, and they walked to and fro, in the cool of the evening, talking about the high destiny to which Saul was, called, and Samuel doubtless giving him valuable instructions concerning his new and important duties.
1Sa 9:26-27. 1Sa 10:1-2. And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
This exposition consisted of readings from 1 Samuel 9, and 1Sa 10:1-8.
The king is now presented to us, and the story of his selection is told. Saul appears in every way to be a remarkable man. He was of good position, of the tribe of Benjamin; and, moreover, was wealthy. Among all the men of the nation he would appear to have been the finest in physique. He is revealed as a man living strongly, quietly at home, and interested in his father’s affairs. Moreover, he was naturally a man of modest disposition, as his account of himself as a member of the least family of the smallest tribe testifies.
In pursuit of his filial duty he was led into contact with Samuel. It was a strange day of communion, that first day of their meeting. Not least among Saul’s advantages was his fellowship with the prophet. “So Saul did eat with Samuel that day.” The meal itself was suggestive, for Samuel had carefully provided that the shoulder, which is ever symbolic of government, should be placed before Saul. Through this day of first communion Samuel led Saul toward the great announcement which he was about to make to him.
Saul Is Led to Find Samuel
1Sa 9:1-14
As a king was demanded by the people, one was selected to suit their taste-a choice young man, and a goodly! But the king after Gods own heart was selected for other qualities, 1Sa 16:7. Sauls character lacked important elements. His ignorance about Samuel was surprising; even his servant knew better. This did not promise well for a successful reign, Dan 11:32 b.
But how should Saul and Samuel be brought together? A succession of trifling and ordinary events prove to be the links in the divinely constructed chain. The lost the prolonged search, the fear of the effect of anxiety upon Kish, the timely suggestion of the servant and his possession of a few coins which would serve as an introduction, the greeting of the young girls on their way to the well-what accidents they seem! Nay, but they are providences! All things work together to execute Gods purpose. Nothing is too trivial to be part of the divine plan. Let us follow the indications of Gods will-they lead to the waiting seat, the reserved portion, and the ultimate throne.
2. The Story of Saul and His Anointing
CHAPTERS 9:1-10:16
1. Saul the son of Kish and the lost asses (1Sa 9:1-10)
2. Samuel and Saul (1Sa 9:11-24)
3. Saul anointed King (1Sa 9:25-27; 1Sa 10:1-16)
And now the Lord gives them a king according to their choice. He should possess all the natural attractions and martial qualities which the people could desire in their king; he should reflect their religious standpoint at their best; but he should also represent their national failings and the inmost defects of their religious life; that of combining zeal for the religion of Jehovah, and outward conformity to it, with utter want of real heart submission to the Lord, and of true devotedness to Him (A. Edersheim). They obtained exactly what they wanted. Gods choice for them would have been a different character, one who seeks Him and is in subjection to Him, as we shall find in the king after Gods heart, King David. But now He gives to the people what they had asked for.
Saul means asked. The genealogy of Saul is given; the five names in their original meaning suggest the pride and self-glorification of the natural man. Saul is described as an ideal man, a young man (literally, in the prime of manhood) and goodly; and there was not among the children of Israel a goodlier person than he; from his shoulders and upward he was higher than any of the people. Saul, ignorant of the divine purpose, sets out to seek the lost she-asses of his father. Little did he know how the search would end and that he would soon become the head of the nation, which had gone more astray than the lost asses (Isa 1:3). A small matter it was going forth to look for animals which had strayed away; but the guiding hand of Jehovah was there. The search is futile. The servant then suggests a visit to the man of God, none other than Samuel. Saul seems to have no knowledge of Samuel. He is willing enough to seek the man for counsel but he is troubled about the present for the man of God. It shows the tendency of the natural man to give in order to get from God. The servant has the fourth part of a shekel of silver which he offers to give to the man of God. Verse 9, containing a parenthetical statement, is not a gloss by a later hand, as the critical school maintains. The difference between seer and prophet is an interesting one. A prophet is one who speaks for God being moved by God; he is the mouthpiece of the Lord. The term seer suggests the knowledge the prophet had. The people were more concerned about the seer than the prophet. Thus Saul shows the state of his heart. He does not seek God, nor the prophet as the man and mouthpiece of God; only the seer.
Then Samuel and Saul meet for the first time. First Saul and the servant meet maidens going out to draw water, and they directed them to the heights where a sacrificial feast was to be held. And the Lord had spoken into Samuels ear the day before that the man of Benjamin would come. All had been ordered by the Lord and Samuel, knowing the expected one would come had reserved the shoulder of the peace offering for him (1Sa 9:23-24). (See annotations on Leviticus.) What the Lord had said to Samuel concerning Saul reveals His gracious purpose of love towards Saul. Though he was the peoples choice yet the Lord was willing to make him much more, even the saviour of this people Israel (1Sa 9:16). Samuel tells Saul that the asses were found, so that he was relieved of the anxiety. And when Samuel acquaints him that all Israel desires him, he speaks of his own littleness (1Sa 9:21). It reminds us of that other Saul of the tribe of Benjamin, the Apostle Paul, whose name means little. However Saul, the son of Kish, knew nothing of real self-judgment. It was rather the language of surprise than the expression of a deep, heartfelt humility. Then we see them in communion, and afterwards Samuel anoints him with the holy anointing oil and kissed him. The anointing is the symbol of power conferred upon him and also implies dependence upon the Holy Spirit, typified by the oil. The kiss was given in token of homage. Thus Saul became the first king in Israel. Samuel also gave him three significant signs, which all came to pass. They were given to Saul to assure him of all which had taken place and to teach him certain spiritual lessons. He was assured that God is with Him (1Sa 10:7). The Spirit of God also came upon him and he prophesied.
By this, as in the case of Judges, we are, however, not to understand the abiding and sanctifying presence of the Holy Ghost dwelling in the heart as His temple. The Holy Ghost was peculiarly the gift of the Father and of the Son, and only granted to the Church in connection with and after the resurrection of our blessed Lord. Under the Old Testament, only the manifold influences of the Spirit were experienced, not His indwelling as the Paraclete. This appears not only from the history of those so influenced, and from the character of that influence, but even from the language in which it is described. Thus we read that the Spirit of Elohim seized upon Saul, suddenly and mightily laid hold on him,–the same expression being used in Jdg 14:6; Jdg 14:19; Jdg 15:14; 1Sa 16:13; 1Sa 18:10.
Kish: 1Sa 14:51, 1Ch 8:30-33, 1Ch 9:36-39, Act 13:21, Cis
a Benjamite: or, the son of a man of Jemini
power: or, substance. 1Sa 25:2, 2Sa 19:32, Job 1:3
Reciprocal: 1Sa 11:5 – after the herd 1Sa 26:5 – Abner 2Sa 9:9 – I have given 1Ch 8:33 – Ner Est 2:5 – the son of Shimei
Saul, the Son of Kish
1Sa 9:1-21
INTRODUCTORY WORDS
1. The cry of Israel for a King. Samuel was getting old and the Children of Israel wanted a king as other nations had a king. The churches, in many instances, want to run their affairs, financial, social, and spiritual, after the manner of the men among whom they live. They forget that the ways of the world are not the ways of God.
2. The words of the Lord concerning Israel. The Lord said unto Samuel: “Hearken unto the voice of the people * *: they have not rejected thee, but they have rejected Me, that I should not reign over them.”
If the pastor of a church stands true to God in preaching His Word and way, and the people reject him, they only reject his Lord.
3. The Lord’s statement concerning Israel. 1Sa 8:8 says, “I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other gods, so do they also unto thee.”
We, who are true to God, cannot expect anything else of those who are untrue, excepting to be set aside and rejected.
I. SAMUEL’S PROTEST (1Sa 8:9)
The protest which God gave through Samuel was twofold:
1. The protest against Israel’s forsaking the Lord. In the Book of Jeremiah it is written: “They have forsaken Me the Fountain of Living Waters, and hewed them out cisterns, broken cisterns, that can hold no Water.”
When Israel turned away from God as their Leader and sought an earthly king, they did not turn from good to better, but from the best to the worst.
Who can guide us in the way as the Lord can guide? Who can bless us as the Lord can bless?
2. The protest concerning the king who should reign over them. Here were the broken cisterns to which Israel was about to turn, as they left the Fountain of Living Waters.
(1) Their king would force them to serve him. He would appoint their sons for himself, for his chariots, and to be his horsemen; and some of them to run before his chariots. He would force his subjects to reap his harvests and to manufacture instruments of war. He would compel their daughters to be cooks and bakers. He would make their fields and vineyards, even the best of them, his own, and those of his leaders.
(2) Their king would cause them to cry out in the day of his reign. The Lord was very frank with Israel. He told them that in the day that they cried out unto Him, because of the tyranny of their king, that He would not hear them. If we turn to man for help and we are discomfited, shall we turn to the Lord to save us?
II. A PEOPLE DETERMINED IN THEIR EVIL WAY (1Sa 8:19-20)
1. The people refused to obey the voice of Samuel. When Israel entered into the realm of disobedience to God, they entered into the realm of His displeasure. Unbelief is always black with the frown of God. To obey is always better than sacrifice, and to hearken than the fat of rams.
The very essence of sin is summed up in this statement: “All we like sheep have gone astray; we have turned every one to his own way.”
Let the man or woman think twice before he or she forsakes the Lord their God.
2. The people sought a human leader. They said, “We will have a king over us; * * that our king may judge us, and go out before us, and fight our battles.” They evidently had forgotten that God had always been the One who had fought their battles for them. As they came over the Red Sea, God had told the people to stand still while He discomfited the Egyptians and led His people through the sea. It was He who was a pillar of light unto them, and a cloud of darkness unto the Egyptians.
Now the Children of Israel were turning away from the Lord, and looking unto human leadership. Let us take warning lest we do the same. If the Lord is not in our house, we labor in vain who build it.
III. THE LORD GIVES ISRAEL HER OWN WAY (1Sa 8:21-22)
1. Samuel rehearsed the words of the people in the ears of the Lord. Here is a lesson worthy of thought. Everything that we say is said before the ears of God. There is not a word in our tongue, not a thought in our heart, but what He knows it altogether. God looked from Heaven in the days of Noah, and He saw that every imagination of the thoughts of their hearts was only evil continually.
The Holy Spirit speaks of Israel in the days of her wilderness wanderings, and says: “When your fathers tempted Me, proved Me,” etc. Surely, the Lord hears our complainings.
2. The Lord said to Samuel, “Hearken unto their voice.” When we are unwilling to walk in the ways of the Lord, He will let us walk in our own ways; when we refuse His counsels, He will allow us to confound ourselves with our own. God does not force Himself upon anyone. On the road to Emmaus the Lord made as though He would go further. He was not going to go with the two, unless they asked Him.
God always recognizes man’s free-will agency. He says: “Whosoever will.” He says: “If ye be willing and obedient.” He says: “How often would I * * and ye would not!” He would, we would not; as a result, He could not.
What a responsibility God has placed upon us. He has placed His blessings all around us, and He stands ready to pour them out upon us; but we, first of all, must acknowledge Him and crown Him Lord of all.
IV. GOD’S CHOICE OF SAUL, THE SON OF KISH (1Sa 9:1-3)
1. God gave Israel everything for which they looked. He selected Saul, “a choice young man, and a goodly: and there was not among the Children of Israel a goodlier person than he.”
They wanted a king of whom they could be proud, a good man, a likable man, a man to whom they could look up; God gave them all of this.
What God is doing, is to show Israel that their very best cannot meet their need.
2. The providences of God, which led to Saul’s selection. Kish had said unto Saul, his son, “Take now one of the servants with thee, and arise, go seek the asses.” Thus the two set out, seeking that which had gone astray. They happened into a certain city and they thought within themselves that they would go to the man of God, peradventure he might show them where they might find the asses.
At last they came to Samuel, intent on seeking his aid. The Lord had spoken to Samuel, and said, “I will send thee a man out of the land of Benjamin, and thou shalt appoint him to be captain over My people Israel.” Thus it was when Saul arrived, that the Lord said to Samuel, “Behold the man whom I spake to thee of! this same shall reign over My people.”
Observe that God had not cast off Israel, although they had cast Him off, as being their King. He still loved them, and sought to do everything He could for them.
V. SAUL THE GUEST OF SAMUEL (1Sa 9:19-20)
1. An inner view into the heart of Samuel. When Saul drew near to Samuel, in the gate of the city, Samuel said unto Saul, “I am the seer: go up before me unto the high place; for ye shall eat with me today.”
There is something very beautiful in this. The man who was old and about to be deposed, seeing his successor, asked him in to dine.
Surely Samuel patterned his life after the life of God. Is not this God’s command, that we should even do good to those who hate us? We should always pray for those who despitefully use us. We should give to drink even to our enemies, and should overcome evil with good.
2. An inner view into the heart of Saul.
(1) Saul was willing to serve his father. He was out hunting his father’s asses. Is it not true that we have our call to some high place, while we are serving faithfully in a low place? It is the one who is busy in a performance of duty, that God selects to be busy for Him.
(2) Saul was willing to ask counsel from God. He was even seeking Samuel to get his help in finding his asses. Let us never think that any service is too menial and insignificant to lay before the Lord. Whatever we do, we have a perfect right to seek guidance from above.
The man who seeks to conduct his business, or the mother who seeks to train her children, apart from God, will only spell failure to their ambitions. Our God is willing to join us in our daily round, and to help us meet every problem which confronts us.
VI. A MAN TALL IN BODY BUT MEEK IN SPIRIT (1Sa 9:21-22)
1. Saul from his shoulders and upward was higher than any of the people. Saul was also the goodliest man in all Israel. One would have thought that such an one as he would have boasted his goodliness and his stateliness. Not so did Saul.
2. Saul confessed himself unworthy of leadership in Israel. Samuel had said unto Saul (1Sa 9:20), “On whom is all the desire of Israel? Is it not on thee, and on all thy father’s house”? Thus it was that the Prophet began to break the news to Saul that he should be exalted to headship over Israel. Immediately Saul answered and said: “Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?”
It is still true, “Blessed are the meek” in spirit. It is still true, “He that humbleth himself shall be exalted.” The Apostle Paul was another young man above many, and perhaps above all of his day; and yet he reckoned himself as the least of all. This is the spirit that should dominate the great. We have observed, in such contact as we have had with some of the greatest preachers of the age, that they are men of humble mien, utterly against and adverse to self-praise.
True greatness knows nothing of untoward boastfulness.
VII. THE EXALTATION OF SAUL THE SON OF KISH (1Sa 9:22-27; 1Sa 10:1)
1. Saul was given the chief place at the feast. In 1Sa 9:22 we find a great contrast between Saul and his servant seeking the asses, as suppliants for aid; and Saul seated in the chief place.
Do we not all feel that God has taken us up out of the miry clay, and put our feet upon the Rock? Think of what we were when we were aliens and without God and Christ in the world. Think of what we are; made alive, raised up, and made to sit down with Christ in the Heavenly places.
2. Saul was made to eat with Samuel on that day. What a sacred privilege; yet, such a privilege is ours. Do not we sit at the same table with our Lord? Even now we can hear Him saying, “Come and dine.” Yea, it is written that both Christ and the Father will come in unto us, and sup with us; and we with Them.
3. Saul was anointed as king. After coming down from the high place in the city, Samuel communed with Saul upon the top of the house.
When the morning came they arose early, and the two, Saul and Samuel, went forth abroad together. As they came down to the end of the city, Samuel said unto Saul, “Bid the servant pass on before us * * that I may shew thee the Word of God.”
Then Samuel took a vial of oil, poured it upon the head of Saul and kissed him, and said: “Is it not because the Lord hath anointed thee to be captain over His inheritance?”
AN ILLUSTRATION
A friend said to George Muller of Bristol, “I suppose through all these long years in your work for God, you have met with much to discourage you.” “I have met with many discouragements,” he answered; “but at all times my hope and confidence has been in God. On the Word of Jehovah’s promise hath my soul rested. Sixty-two years ago I preached a poor, dry, barren sermon, with no comfort to myself, and, as I imagined, with no comfort to others. But a long time afterwards I heard of nineteen distinct cases of blessing that had come through that sermon.” “The husbandman * * hath long patience” (Jam 5:7). “In due season we shall reap” (Gal 6:9).
SEEKING ASSES AND FINDING A KINGDOM
The drama in this chapter and the next disposes itself into five scenes: We have first the country lad seeking his fathers asses (1Sa 9:3-5). Like the cattle on our western plains they were allowed to roam at will during the grazing season and were brought home at its close.
Secondly, there is the meeting with the prophet (1Sa 9:6-21). That he should have been consulted on so trifling a matter, and that it should have been thought proper to offer him so insignificant a present as the fourth part of a shekel of silver, perhaps fifteen cents of our money, seems strange to us; but probably we appreciate Samuels greatness better than his contemporaries. Moreover eastern ideas are different from ours. It was probably the peace offering that was to be presented on this occasion, which under special circumstances seems to have been permitted at a distance from the sanctuary.
Now the Lord had told Samuel in his ear a day before (1Sa 9:15). How intimate this expression! In Psalms 103 it is written that God made known His ways unto Moses, His acts unto the children of Israel, and here He is honoring Samuel in the same way. His acts are what men see, His ways are the reason and foreknowledge of them, and to them that fear Him such secrets are still given (1Co 2:9-12).
Samuels words to Saul in 1Sa 9:20 are a covered and indirect promise of the royal dignity that awaited him.
Thirdly, the introduction to the people (1Sa 9:22-24). The things here recorded were intended to show honor to the young man, and in so far prepare the people to receive him as king. For example, his being received into the apartment assigned to the special guests, and given a high seat among them (1Sa 9:22); and his being offered the choicest portion of the feast (1Sa 9:24). The words that which is left should be rendered that which is reserved.
Fourthly, the communion on the housetop (1Sa 9:25-26). Oriental houses being low and flat-roofed, the roof offered the most desirable place for quiet conversation and rest in the cool of the day. Here the prophet instructed Saul in the way of the kingdom, pointing out to him, perhaps, the religious decline of the people, and the need of a leader obedient to God.
Fifthly, the anointing with oil (1Sa 9:27 to 1Sa 10:1), which was the ancient ceremony of investing with the royal office. This was followed by predictions of what
should be met by Saul on the way home, which, as they came to pass, by testifying to Samuels authority as a prophet, would confirm Sauls reliance upon what he had declared concerning himself.
QUESTIONS
1. Have you looked up the location of Kirjath-jearim?
2. What does Ashtaroth stand for?
3. In what sense was Samuel a circuit judge, and what institution may have grown out of that fact?
4. How would you expound Psa 103:7?
5. In what manner does Samuel distinguish Saul at this feast?
6. What was the significance of the anointing with oil?
7. How was Samuels authority certified to Saul?
1Sa 9:1-2. A mighty man of power This seems not to be meant of his wealth or interest in his country, for Saul himself says he was of a mean family, 1Sa 9:21; but of his great strength, courage, and fortitude. A choice young man and goodly Comely and personable. Higher than any of the people A tall stature was much valued in a king in ancient times, and in the eastern countries.
1Sa 9:2. Saul, a choice young man. Elect and good, as the Vulgate reads, endowed with intellect and elegance of figure.Higher than any of the people; about eight feet in stature. David was not much short of Sauls height, as appears from his putting on of Sauls armour. Frederick the great, of Prussia, had in his tall regiment of guards, a man eight feet high. Many of our Saxon ancestors, and several Irish giants, were not less in stature. But stature had no connection with his election, which was altogether divine: 1Sa 10:21.
1Sa 9:5. Zuph, or Ziph. Hence the Ziphites; 1Sa 23:14-19. See the note on Deu 1:1. Samuel now, it would seem, occupied the house of his father, in Ramathaim-zophim: 1Sa 1:1.
1Sa 9:7. What shall we bring the man? Prophets would receive no gifts as wages for their work; for what can purchase the highest favours of heaven? This was Balaams trade. Simony is ever attended with a curse. But it always was and still is the custom of the east to approach magistrates with presents. Hence Saul and his servant proposed this on the ground of custom, being ignorant of Samuels superior purity.
1Sa 9:9. A seer. The ancient name of a prophet, from his seeing the visions of the Almighty. Num 24:4. The Sybils and poets give the same appellation to their vates, calling them discerners of fate. Vidi Poli in loc. Troy also had its seers. Iliad 13. But Moses in his time uses the word nabbi or prophet.
1Sa 9:25. Samuel communed with Saul upon the top of the house. Septuagint: And they made a bed for Saul in an upper room of the house; and Samuel, about the spring of the morning, called Saul, &c. This proves that Samuel was an early riser; and surely the best of the day should be devoted to the Lord. We blush for him whose breakfast reproaches the sluggard. Early rising adds one fourth to the length of human life.
REFLECTIONS.
How good and gracious is the Lord. Though Israel had distrusted him in asking a king; yet he ceased not to be their true king and constant friend. They feared Philistia, and he had compassion on their cries. Mark now this fine scheme of providence: mark the diminutive pivots on which the wheels of providence turn. Kish lost his asses. Saul in the search missed his way, and wandered to Ramah, ere he was aware. Samuel, but the day before, returned from his circuit. All these incidents seem to be chance; but they were all providence. Let every man therefore learn to confide in the divine care, and to ask the blessing of God on all the journeys or duties of the day; for who can tell how eventful the smallest incidents of life may prove to an individual or a family.
Mark also the humility of the high prophet and judge of Israel. He appears to have been content with the plain house in which he was born: his person was undistinguished with robes, chains of gold, or retinue. When Saul met the venerable plain old man, he asked for the seers house, little expecting the answer, I am the seer. He at once proved his character to the tall and wondering stranger, by inviting him to the sacrifice, and by telling him his errand, and the secrets of his heart. Hence we learn, that holy men, whose minds are filled with the love of God and his truth, are not delighted with the exterior decorations of dress and equipage: they shun alike the distinctions of meanness and pride.
Farther observe, how much this good man had the hearts of the people at Ramah: they made a feast of peace-offerings on his return. Every family revered him as its father; nor would they taste the sacrifice till he had blessed the food. Happy is that feast where meats and drinks constitute the smallest part of the cheer. Happy is that feast where hymns, prayer, and enlightened conversation, delight the assembly. This is, the feast of reason and the flow of soul, hallowed to religion. Then the guests separate hoping to meet again, and live for ever in the presence of God. Here Saul made a good beginning. He found in Samuel more than a mentor; and had the pupil been worthy of his master, all had been happy.
See lastly, the effects of grace. Though Saul was the tallest and one of the most comely men in Israel; yet when Samuel plainly told him how God had pointed him out as the king, and captain general of his people, he said that he was of Benjamin the youngest tribe, and destitute of regal claims; and that his family was the least of all his tribe. David also, blushing at the largeness of grace, said, Lord, what am I, or what is my fathers house, that thou art mindful of me? So the centurion was quite overcome with humiliations, when Christ offered to go to his house. St. Paul, viewing his call to the ministry, and all the grace which followed, exclaimed, I am less than the least of all saints. Fine sentiments, and grateful to God. Let every public character learn hence, to retain those sentiments to the end of life. Let him spread his roots of humility in proportion as providence exalts his head, and spreads his branches. Yea, let him charge his soul to do this; otherwise all his laurels will fade on the mountains of Gilboa.
1Sa 9:1 to 1Sa 10:16. Samuel Anoints Saul as King.(J), taken from one of the oldest narratives (see Introduction, p. 273). Note the absence of any connexion with the Deuteronomic narrative in the previous chapteralso the inconsistencies; in 1Sa 7:13 the Philistines were permanently disposed of; in 1Sa 9:16, 1Sa 10:5, they are oppressing Israel and have a garrison in the heart of the country; in our present narrative we have no trace of hostility to the Monarchy. This section preserves important features of primitive religious life and faith; the local seer, taking fees for fortune-telling, standing in some relation to the ecstatic prophet, nabhi; Samuel, seer, and possibly also prophet, but yet an outstanding inspired personality, far more than the mere professional seer or prophet, a forerunner of Elijah, Elisha, and the canonical prophets. At the same time the ecstatic prophets, in conjunction with Saul, had their share in keeping Israel loyal to Yahweh and in rousing the people to the patriotic struggle with the Philistines (pp. 66, 85). Note also how the Spirit of Yahweh leaps upon a man, takes violent possession of him, and moves him to violent acts, especially deeds of warlike prowess (Jdg 3:10*), as in the story of Samson. 99, 108 are editorial additions (see below).
1Sa 9:1-14. Kish, a Benjamite chief, had a son Saul, exceptionally tall and handsome. Kish had lost some asses, and sent Saul and a slave to look for them. After a long and futile search, they found themselves at Ramah, the home of Samuel. Saul proposed to abandon the search, but adopted a suggestion of the slave that they should consult Samuel. They learnt that Samuel was about to preside over a sacrificial feast at the local sanctuary, high place, bama (see 1Sa 7:17, Lev 26:30, p. 98). As they went to the high place, they fell in with Samuel, who was also on his way thither.
1Sa 9:1. mighty man of valour: rather man of wealth and position.
1Sa 9:2. Saul: Shaul, asked (of God) (cf. 1Sa 1:20).
1Sa 9:4. Shalishah . . . Shaalim: sites unknown
1Sa 9:5. Zuph, see 1Sa 9:11.
1Sa 9:8. shekel: Gen 23:15*.
1Sa 9:9. An explanatory note; perhaps originally seers and prophets were two distinct classes, afterwards merged in one under the title prophet.
1Sa 9:14. within the city: read probably within the gate (cf. 1Sa 9:18).
1Sa 9:15-21. Yahweh had prepared Samuel for this meeting; He would send to him the future king. When they met, Samuel recognised the man chosen by Yahweh and made himself known to Saul; invited him to the feast; told him the asses were found, and that all that Israel could offer of wealth and honour were at his disposal, thus practically offering him the throne. According to the formula of Oriental etiquettewhich is no more to be taken literally than Your obedient servant at the end of a letterSaul protested his unworthiness.
1Sa 9:16. upon my people: read with LXX. upon the affliction of my people.
1Sa 9:22 to 1Sa 10:12. Samuel brings Saul to the sacrificial feast, gives him the place of honour and the portion reserved for the chief guest. Saul spends the night on the housetop of Samuels housea usual guest-chamber. In the morning he leaves, and Samuel sets him on his way. Before they part, Samuel keeps him with him, while the slave goes on. Then Samuel anoints him, and tells him plainly that he is to be king; and that certain things are to happen to him as signs. After he leaves Samuel, these duly come to pass. The last sign is Sauls encounter with a band of ecstatic prophets, i.e. men who excited themselves by music (2Ki 3:15) to wild singing and dancing, like the Mohammedan dervishes. When Saul left Samuel God gave him another heart; when he met the prophets, the Spirit of God leaped upon him; he caught the contagion of their ecstasy and prophesiedjoined in the singing and dancing, to the astonishment of his friends: Is Saul also among the prophets? (1Sa 19:24). Respectable people, of good family, with a father, did not join in the antics of these mad fanaticsthat would be the common view (cf. 2Ki 9:11). Then Saul went home.
1Sa 9:24. that which was upon it: read the fat tailof the sheep, a special delicacy.
1Sa 9:25 f. he communed . . . arose early: read with LXX, RVm, They spread a couch for Saul on the housetop, and he lay down.
1Sa 10:2. Rachels sepulchre: see Gen 35:16*.Zelzah: unknown.
1Sa 10:3. going up to God: i.e. to the sanctuary.
1Sa 9:7. The occasion or opportunity which actually presents itself is the appeal from Jabesh-gilead, 1Sa 11:4-7 (p. 66).A. S. P.
1Sa 10:8. An editorial insertion, to connect this narrative with 1Sa 13:7 b 1Sa 13:15 a, an excerpt from another document.
1Sa 10:14-16. Sauls uncle tells him that the asses are found. Saul tells of his visit to Samuel, but says nothing as to the kingship.
The word of God now transfers out attention to a man of Benjamin whose genealogy is given us for four generations, and he a mighty man of power. From men’s point of view everything was favorable as regards the background of Saul, the son of Kish. More than this, he himself was a physically striking young man, outstanding above everyone else, head and shoulders taller than the average person. The honor of being from Benjamin too, “the son of my right hand,” was a matter in which man in the flesh could boast (Php 3:4-5). So far as mere man is concerned, Saul was the idea example. God therefore would give him to Israel as king. Though he was really the people’s choice, yet God did not allow them to choose him, but He Himself would inaugurate Saul as king, so that he would remain just as long as God intended. When Israel would cry out in resentment against their desired king, they would have no authority whatever to depose him, no more than to appoint him. they must learn in a full way the vanity of man in the flesh.
Saul is introduced to us in an interesting and significant way. His father’s donkeys were lost, and his father appointed him and a servant to look for them. Later, in contrast, David was keeping the sheep when he was called to be king. Of course sheep are typical of believers, while man generally, in unbelief, is likened in his very birth to a wild donkey’s colt (Job 11:12), the symbol of stubborn rebellion. David is a type of Christ, who has a faithful, tender heart toward His sheep; whereas Saul is typical of all mere human government, which never succeeds, just as Saul never did find his father’s donkeys. One writer has said that all human government concentrates on subduing the wild beast in man, which is a hopeless pursuit. Indeed, the governors themselves have the same rebellious nature, however well trained and cultured they may appear to be.
They passed through four areas of the country, the number four being that of testing and generally of failure, as the fourth book of the Bible (Numbers) manifestly teaches. “They found them not.” How precious is the contrast in Luk 15:4, where the Shepherd whose one sheep was lost is seen “going after that which was lost” UNTIL HE FIND IT.”
Finally, coming to a fifth area, Saul proposes to his servant that they return home defeated, for he expects his father now to be concerned about them rather than the donkeys. The servant knows of Samuel, a man of God with an honorable reputation, a true prophet of God, and that he was at least at this time in a nearby city. Whether this was Ramah we are not told. He suggests that he might tell them what to do as regards finding the donkeys. Saul, however, thought it essential that they have a present to give to the man of God. Men’s natural thoughts are always directed in this way, as though God looked for something from man first before He would answer his need. It is the legal principle that fails to realize that God is a God of pure grace. Sad to say, Saul did not learn better than this all his life. The servant had a fourth part of a shekel of silver, and Saul agrees that this will be appropriate, though later we never read of his giving it to Samuel. It was quite the opposite: Samuel had made provision FOR SAUL.
We are told in verse 9 that the designation “Prophet” referred to the same person as did “Seer,”the former having replaced the latter. The seer of course is one who sees or discerns, while prophet refers to one who communicates what he discerned as from God.
Coming to the city they enquire for the seer and are told by young girls that he had come that day to the city because of a feast of the people in the high place, and was on his way there. Going quickly in that direction they would find him. The many details in this history all fit perfectly in God’s directing everything to bring about His own ends. As they came inside the city Samuel met them. We are told that Samuel was expecting Saul because God had told him the day before that He would send him a man out of Benjamin about the same time the following day, and Samuel was instructed to anoint him as captain over Israel. God would – use Saul to save Israel from the Philistines because of His own compassion toward His people. Certainly He could have used other means for Israel’s salvation, but in grace He made this concession to His people because of their urging, not because this was His directive will.
At the moment Samuel saw Saul the Lord told him this was the man of whom He had spoken to him, and he would reign over Israel. Samuel did not however take the initiative, but waited for Saul to come to him, asking where the seer’s house was. Samuel tells him, “I am the seer,” but waits for no other question from Saul.
Samuel, rather than asking Saul why he wanted to see the seer, instructs Saul to go up before him to the high place, where he would eat with Samuel that day. The following day he would let him go after telling him all that was in his heart. Then he tells him that the donkeys that were lost had already been found (a lesson for Saul that God could do what Saul could not).
But more than this, he gave him the arresting news that the desire of Israel was on Saul and on all his father’s house. This was certainly unexpected by Saul, who rightly protests that he is only a Benjamite, of the smallest tribe in Israel. Why did Samuel speak in this way to him’? Samuel later refers to this when Saul stood in need of serious reproof, telling him, “When thou wast little in thine own sight, wast thou not made head of the tribes of Israel, and the Lord anointed thee king over Israel?” (ch.15:17). When Saul was elevated to the prominence and authority of king, it was not long before he forgot his own littleness: he thought himself great enough to ignore God’s express commands, and of course suffered the consequences. On the other hand, faith always maintains a humble place, no matter how greatly one may be honored.
About thirty guests were present when Samuel took Saul and his servant to dinner, giving them the most honored place at the table. Then Samuel ordered the portion he had reserved for Saul to be brought. The shoulder then given to Saul is typical of the responsibility he must shoulder in becoming king. Of Christ we read, “the government shall be upon his shoulder” (Isa 9:6). Saul surely ought to have taken to heart the truth that in taking responsibility to reign, he must bow his shoulder to the authority of God, but he later forgot this. That day, however, he ate with Samuel, indicating that God, on His part, was willing to show fellowship to Saul in his appointment to the throne, though Saul would later show himself unwilling to have honest fellowship with God.
After the meal Samuel communed alone with Saul on the housetop, typically a place of watching. Perhaps he was giving instruction that Saul deeply needed at the time. The next morning, rather than retaining Saul to install him immediately as king, he sent him away again. In those things already seen, Saul was intended to discern that he first had to do with God before he could be placed on the throne, the eating of the sacrifice is a most significant matter, as we have seen. But God still has lessons to teach him before his coronation. Whether he learned them is another matter, but if he had had an exercised heart, he might have discerned far more than he did. Samuel accompanied him to the border of the city and asked that he might privately speak with Saul, “that I may show thee the word of God.”
9:1 Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a {a} mighty man of power.
(a) That is, both valiant and rich.
2. The anointing of Saul 9:1-10:16
In chapters 9-11 the writer painted Saul as the ideal man to serve as king from the human viewpoint. This pericope (1Sa 9:1 to 1Sa 10:16) sets forth his personal conduct. [Note: See the series of three articles on Saul by W. Lee Humphries listed in the bibliography of these notes. Especially helpful is, "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31."]
Saul’s background 9:1-2
Saul ("Asked [of God]," cf. 1Sa 8:10) came from good Benjamite stock. His father was a man of property and influence. The same Hebrew expression, gibbor hayil, translated "valor," describes Boaz in Rth 2:1 and King Jeroboam I in 1Ki 11:28 (cf. 1Sa 16:18). Saul himself was physically impressive, tall, and handsome. At this time he would have been in his late 20s (cf. 1Sa 13:1). God gave the people just what they wanted.
CHAPTER XI.
SAUL BROUGHT TO SAMUEL.
1Sa 9:1-14.
GOD’S providence is a wonderful scheme; a web of many threads, woven with marvelous skill; a network composed of all kinds of materials, great and small, but so arranged that the very smallest of them is as essential as the largest to the completeness of the fabric.
One would suppose that many of the dramas of the Old Testament were planned on very purpose to show how intimately things secular and things sacred, as we call them, are connected together; how entirely the minutest events are controlled by God, and at the same time how thoroughly the freedom of man is preserved. The meeting of two convicts in an Egyptian prison is a vital link in the chain of events that makes Joseph governor of Egypt; a young lady coming to bathe in the river preserves the life of Moses, and secures the escape of the Israelites; the thoughtful regard of a father for the comfort of his sons in the army brings David into contact with Goliath, and prepares the way for his elevation to the throne; the beauty of a Hebrew girl fascinating a Persian king saves the whole Hebrew race from massacre and extermination.
So in the passage now before us. The straying of some asses from the pastures of a Hebrew farmer brings together the two men, of whom the one was the old ruler, and the other was to be the new ruler of Israel. That these two should meet, and that the older of them should have the opportunity of instructing and influencing the younger, was of the greatest consequence for the future welfare of the nation. And the meeting is brought about in that casual way that at first sight seems to indicate that all things happen without plan or purpose. Yet we find, on more careful examination, that every event has been planned to fit in to every other, as carefully as the pieces of a dissected map, or the fragments of a fine mosaic. But of all the actors in the drama, not one ever feels that his freedom is in any way interfered with. All of them are at perfect liberty to follow the course that commends itself to their own minds.
Thus wonderfully do the two things go together – Divine ordination and human freedom. How it should be so, it baffles us to explain. But that it is so, must be obvious to every thoughtful mind. And it is because we see the two things so harmonious in the common affairs of life, that we can believe them to act harmoniously in the higher plane of redemption and salvation. For in that sphere, too, all things fall out in accordance with the Divine plan. “Known unto God are all His works from the beginning of the world.” Yet this universal predestination in no degree interferes with the liberty of man. If men reject God’s offers, it is because they are personally unwilling to accept of them. If they receive His offers, it is because they have been made willing to do so. “Ye will not come unto Me that ye might have life,” said our Lord to the Jews. And yet it is ever true that “it is God that worketh in you both to will and to do of His good pleasure.”
God having given the people permission to appoint a king, that king has now to be found. What kind of person must the first king be- the first to supersede the old rule of the Divinely-inspired judges, the first to fulfill the cravings of the people, the first to guide the nation which had been appointed by God to stand in so close a relation to Himself?
It seemed desirable, that in the first king of Israel, two classes of qualities should be united, in some degree contradictory to one another. First, he must possess some of the qualities for which the people desire to have a king; while at the same time, from God’s point of view, it is desirable that under him the people should have some taste of the evils which Samuel had said would follow from their choice.
To an Oriental people, a stately and commanding personality was essential to an ideal king. They liked a king that would look well on great occasions, that would be a commanding figure at the head of an army, or in the centre of a procession; that would arrest the eye of strangers, and inspire at first sight an involuntary respect for the nation that had such a ruler at its head. Nor could anyone have more fully realized the wishes of the people in this respect than Saul. “A choice young man and a goodly; there was not among the children of Israel a goodlier person than he; from his shoulders and upward he was higher than any of the people.”
Further, though his tribe was small in number, it was not small in influence. And his family was of a superior caste, for Kish was “a mighty man of power.” And Saul’s personal qualities were prepossessing and promising. He showed himself ready to comply with his father’s order about the asses that had strayed, and to undertake a laborious journey to look for them. He was interested in his father’s business, and ready to help him in his time of need. And the business which he undertook he seems to have executed with great patience and thoroughness. A foot journey over a great part of the territory of Benjamin was no easy task. Altogether, he shows himself, as we say, a capable man. He is not afraid to face the irksome; he does not consult merely for his ease and pleasure; labour does not distress him, and difficulties do not daunt him.
All this was so far promising, and it seems to have been exactly what the people desired. But on the other hand, there seems to have been, from the very beginning, a great want in Saul. He appears from the very first to have wanted all that was most conspicuous and most valuable in Samuel. It is a circumstance not without its significance, that the very name and work of Samuel do not seem to have been familiar or even known to him. It was his servant that knew about Samuel, and that told Saul of his being in the city, in the land of Zuph (1Sa 9:5-6). This cannot but strike us as very strange. We should have thought that the name of Samuel would have been as familiar to all the people of Israel as that of Queen Victoria to the people of Great Britain. But Saul does not appear to have heard it, as in any way remarkable. Does not this indicate a family living entirely outside of all religious connections, entirely immersed in secular things, caring nothing about godly people, and hardly ever even pronouncing their name? It is singular how utterly ignorant worldly men are of what passes in religious circles, if they happen to have no near relative, or familiar acquaintance in the religious world to carry the news to them from time to time. And as Saul thus lived outside of all religious circles, so he seems to have been entirely wanting in that great quality which was needed for a king of Israel – loyalty to the Heavenly King. Here it was that the difference between him and Samuel was so great. Loyalty to God and to God’s nation was the very foundation of Samuel’s life. Anything like self-seeking was unknown to him. He had early undergone that momentous change, when God is substituted for self as the pivot of one’s life. The claims of the great King were ever paramount in his eyes. What would please God and be honouring to Him, was the first question that rose to his mind. And as Israel was God’s people, so the interest and the welfare of Israel were ever dear to him. And thus it was that Samuel might be relied on not to think of himself, not to think of his own wishes or interests, except as utterly subordinate to the wishes and interests of his God and his nation. It was this that gave such solidity to Samuel’s character, and made him so invaluable to his people. In every sphere of life it is a precious quality. Whether as domestic servants, or clerks, or managers, dependent on others, those persons are ever of priceless worth whose hearts are thus set on objects outside themselves, and who are proof against the common temptations of selfishness and worldliness. And when they are the rulers of a nation, and are able to disregard their personal welfare in their burning desire to benefit the whole people, they rise to the rank of heroes, and after their death, their names are enshrined in the memories of a grateful and admiring people.
But in these high qualities, Saul seems to have been altogether wanting. For though he was not selfish and self-indulgent at first, though he readily obeyed his father in going to search for the strayed asses, he had no deep root of unselfishness in his nature, and by-and-bye, in the hour of temptation, the cloven foot unhappily appeared. And ere long the people would learn, that as Saul had in him no profound reverence for the will of God, so he had in him no profound and indefeasible regard for the welfare of God’s people. The people would come to see what a fatal mistake they had made in selecting a king merely for superficial qualities, and passing by all that would have allied him, as Samuel was allied, to God himself. Now it seems to have been God’s purpose that the first king of Israel should be a man of this kind. Through him the people were to learn that the king who simply fulfilled their notions, was capable, when his self-will was developed, of dragging the nation to ruin. No! it was not the superficial qualities of Saul that would be a blessing to the nation. It was not a man out of all spiritual sympathy with the living God that would raise the standing of Israel among the kingdoms around, and bring them the submission and respect of foreign kings. The intense and consistent godliness of Samuel was probably the quality that was not popular among the people. In the worldliness of his spirit, Saul was probably more to their liking. Yet it was this unworldly but godly Samuel that had delivered them from the bitter yoke of the Philistines, and it was this handsome but unspiritual Saul that was to bring them again into bondage to their ancient foes. This was the sad lesson to be learned from the reign of Saul.
But God did not design altogether to abandon His people. When the lesson should be learnt from Saul’s history, He would guide them to a king of a different stamp. He would give them a king after His own heart – one that would make the will of God the great rule, and the welfare of the people the great end of his government. David would engrave in the history of the nation in deeper letters than even Samuel, the all-important lesson, that for kings and countries as much as for individuals, “the fear of the Lord is the beginning of wisdom;” that God honours them that honour Him, while they that despise Him shall indeed be lightly esteemed.
But let us now come to the circumstances that led to the meeting of Saul and Samuel. The asses of Kish had strayed. Very probably they had strayed at a time when they were specially needed. The operations of the farm had to be suspended for want of them, perhaps at a season when any delay would be especially inconvenient. In all ranks of life, men are subject to these vexations, and he is a happy man who does not fret under them, but keeps his temper calm, in spite of all the worry. Especially is he a happy man who retains his equanimity under the conviction that the thing is appointed by God, and that He who overruled the loss of Kish’s asses to such high events in the history of his son, is able so to order all their troubles and worries that they shall be found conducive to their highest good. At Kish’s order, Saul and one of the servants go forth to seek the asses. With the precise localities through which they passed, we are not accurately acquainted, such places as Shalim or Zuph not having yet been identified. But the tour must have been an extensive one, extending over most of the territory of Benjamin; and as it must have been necessary to make many a detour, uphill and down dale, to this farm and to that, the labour involved must have been very great. It was not a superficial but a thorough search.
At last, when they came to the land of Zuph, they had been away so long that Saul thought it necessary to return, lest his father should think that some evil had befallen them. But the servant had another string to his bow. Though Saul was not familiar with the name or the character of Samuel, his servant was What God hides from the wise and prudent, He sometimes reveals to babes. It is an interesting thing in the history of the Church, how often great people have been indebted to servants for important guidance, perhaps even for their first acquaintance with saving truth. The little captive maid that ministered in the house of Naaman the Syrian was the channel through whom he came to know of the prophet of Israel who was able to heal him. Many a distinguished Christian has acknowledged, like the Earl of Shaftesbury, his obligations to some pious nurse that when he was a child told him Bible stories and pressed on his heart the claims of God. Happy those servants who are faithful in these circumstances, and of whom it can be said, ”They have done what they could!” Of this servant of Saul’s we know nothing whatever, save that, in his master’s dilemma, he told him of the Lord’s servant, and induced him to apply to him to extricate him from his difficulty.
It does not appear that the city was Samuel’s usual place of abode. It was a place to which he had come to hold a religious service, and the occasion was evidently one of much importance. It is interesting to observe how the difficulty was got over, of their having no present to offer to the man of God, in accordance with the custom of the country. Saul, though in comfortable circumstances, had absolutely no particle of money with him. His servant had but a quarter of a shekel, not designed apparently for spending purposes, but perhaps a little keepsake or kind of amulet he carried about with him. But there was such hospitality in those days that people going about the country had no need for money. So it was when our Lord instructed the disciples when sending them out on their missionary tour – “Provide neither gold nor silver nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves, for the labourer is worthy of his meat.” Those who have presumed on these instructions, holding that the modern missionary does not need any sustenance to be provided for him, but may safely trust to the hospitality of the heathen, forget how different was the case and the custom among the Hebrew people.
But now, as Saul and his servant came to the city, another providential meeting takes place to help them to their object. “As they went up the hill to the city, they found young maidens going out to draw water.” The city was up the hill, and the water supply would naturally be at the bottom. From the maidens that were going down to the fountain, they obtained information fitted to quicken their movements. They learned that the prophet had already arrived. The preparations for the sacrifice which he was to offer were now going on. It was just the time to get a word with him, if they had business to transact. Very soon he would be going up to the high place, and then the solemn rites would begin, and be followed by the feast, which would engross his whole attention. If they would catch him at the proper moment they must “make haste.” That they did quicken their pace, we cannot doubt. And it was necessary; for just as they reached the city Samuel made his appearance, about to go up to the high place. If they had lost that moment, they would probably have had no opportunity during the whole day. Nor is it likely that Saul, who had no great desire for the company of the prophet, would have waited till the sacrifice and the feast were over. The two men were brought together just in the nick of time. And thus another essential link of God’s chain, bringing the old and the new ruler of Israel into contact with each other, was happily adjusted, all through means to us apparently accidental, but forming parts of the great scheme of God.
From this part of the narrative we may derive two great lessons, the one with reference to God, and the other with reference to man.
First, as it regards God, we cannot but see how silently, secretly, often slowly, yet surely, He accomplishes His purposes. There are certain rivers in nature that flow so gently, that when looking at the water only, the eye of the spectator is unable to discern any movement at all. Often the ways of God resemble such rivers. Looking at what is going on in common life, it is so ordinary, so absolutely quiet, that you can see no trace whatever of any Divine plan. Things seem left to themselves, and God appears to have no connection with them. And yet, all the while, the most insignificant of them is contributing towards the accomplishment of the mighty plans of God. By means of ten thousand times ten thousand agents, conscious and un- conscious, things are moving on towards the grand consummation. Men may be instruments in God’s hands without knowing it. When Cyrus was moving his armies towards Babylon, he little knew that he was accomplishing the Divine purpose for the humbling of the oppressor and the deliverance of His oppressed people. And in all the events of common life, men seem to be so completely their own masters, there seems such a want of any influence from without, that God is liable to slip entirely out of sight. And yet, as we see from the chapter before us, God is really at work. Whether men know it or not, they are really fulfilling the purposes of His will. Calmly but steadily, like the stars in the silent heavens, men are bringing to pass the schemes of God. His wildest enemies are really helping to swell His triumphs. Oh, how vain is the attempt to resist His mighty hand! The day cometh, when all the tokens of confusion and defeat shall disappear, when the bearing even of the fall of a sparrow on the plans of God shall be made apparent, and every intelligent creature in earth and heaven shall join in the mighty shout – “Alleluiah, for the Lord God Omnipotent reigneth.”
But again, there is a useful lesson in this chapter for directing the conduct of men. You see in what direction the mind of Saul’s servant moved for guidance in the day of difficulty. It was toward the servant of God. And you see likewise how, when Saul and he had determined to consult the man of God, they were providentially guided to him. To us, the way is open to God Himself, without the intervention of any prophet. Let us in every time of trouble seek access to God. Have we not a thousand examples of it in Bible history, and in other history too? Men say it is not right we should trouble God with trifles. Nay, the living God knows not what trouble is, and in His scheme there are no trifles. There is no limit one way or other in the command, “In everything by prayer and supplication with thanksgiving, let your requests be made known unto God.” “Acknowledge Him in all your ways, and He will direct your steps.” But above all, acknowledge Him with reference to the way of life eternal. Make sure that you are in the way to heaven. Use well the guide book with which you are furnished. Let God’s word be a light to your feet and a lamp to your path; and then your path shall itself “be like the shining light, shining brighter and brighter unto the perfect day.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Spurgeon’s Verse Expositions of the Bible
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: James Gray’s Concise Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary