Exegetical and Hermeneutical Commentary of 1 Samuel 10:9
And it was [so], that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
9 16. The fulfilment of the signs
9 God gave him another heart ] Lit. “ turned him another heart.” Cp. 1Sa 10:6. The divine inspiration transformed the simple countryman into the King and Deliverer of Israel. The heart in Scripture denotes “the centre of the whole mental and spiritual life of will, desire, thought, perception, and feeling.”
Fuente: The Cambridge Bible for Schools and Colleges
1Sa 10:9
God gave him another heart.
Another heart
But not a better heart. He found himself suddenly fitted for the new place to which Providence had summoned him. In this there was nothing magical or extraordinary. It is indeed said that God gave him another heart, but we are not to understand the words as indicating a Divine operation independent of outward means and natural influences, or at all distinguishable, in the consciousness of its subject, from the effects of external circumstances. It is not more true that the man makes the place than that the place makes the man. Both, indeed, are most pregnant and concerning truths. Saul, transplanted into a new station, brought into new relations to life and society, felt the simultaneous upspringing within him of sentiments and purposes suited to his position, and became conscious of capabilities which had before lain dormant, and might have always remained so, but for this transformation of his outward state. Made a king, he became kingly. His soul expanded to the horizon of his new dignity and office. But, alas! there was no spiritual element in his change, and, therefore, it yielded no happy fruit for him, or to the church of God. It was but the direction of the same earthly mind to larger objects, stander schemes, a wider range. We may properly take occasion from this case, to discriminate between certain other changes to which the spirit of man is subject, and that great spiritual change which alone affects him savingly, planting in him the germ of holiness and immortal felicity; or to point out the difference between another heart and a new heart.
1. And, first, I will direct your attention to the nature and effects of spurious religious excitement. There is excitement almost necessarily in the serious and earnest contemplation of religious truth. Its revelations are fitted to stir the spirit of man deeply; the interests to which it pertains are too momentous to be contemplated without emotion. The nature of men is sympathetic. Hence feeling is contagious, and not only so, but excitement, where it exists already, rises, by the reacting influence of those who come within its sphere and imbibe its infection. But excitement is bounded by limits fixed in the constitution of our nature; and when these are reached a revulsion takes place, which issues either in stagnation or in a new excitement of a different description. And when these opposite emotions are produced by religious causes they are thought to indicate a work of the Spirit and involve conversion. It is quite remarkable, how little the moral and truly spiritual nature of man may have to do with such a process, how little of anything else there may be in it beside imagination and nervous sensibility. And yet, on the strength of it, a man often accounts himself a new man; and, whether he be right in that judgment or not, not infrequently, he thereupon becomes and permanently remains another man. His life henceforward assumes a new bent. He adopts new opinions, he talks a new language, he affects new associates, he frequents new walks, he lends himself to the promotion of new interests. And yet he is not new man. Only his outward life has taken a new impress, as Sauls did, in which the same worldly spirit finds a concealment and disguise.
2. There is another very different transformation to which men are subject, which yet is at no greater value; and tends to no better results–that which is brought about by the slow operation of time and the gradual alteration of outward circumstances. The lesson of life is a sobering lesson. The fire of youth burns out as the period of youth expires. Every day some leaf fails from the flower he is seeking to grasp. Continually the stern hand of irresistible Providence shuts up some avenue that allures his steps. But the worst disappointment is that which waits upon success–the bitter pain of finding a thing, when it is gotten, not worth the pains of getting. Sometimes there is but a change of follies and vices, the substitution of a calmer and more private form of sensuality or dissipation for another of a more boisterous and public character; but the impress of sin and worldliness remains, and is too visible to allow the supposition of any moral improvement. The result of time upon human character is very various, yet it seldom fails in one way or another to be evident and marked, and among persons whose course is not an abandoned one, is generally distinguished by a nearer approximation to the apparent effects of religion; and thus few men live on over the meridian of life without coming to have another heart, one which, in many instances, it may not be very difficult for themselves or others to mistake for a new and a better heart. What I said may be wanting in either of these, is a spiritual element, and as the absence of this fatally vitiates these cases, and every other ease where it appears, so its presence in either of them, or in any other change which the soul of man may undergo, declares the work to be of God, and furnishes a true mark of meetness for life eternal. Let us then look a little at this as it stands contradistinguished from all alterations, whose seat is either the imagination or the outward deportment, whose affinity to religion is limited to a certain accidental coincidence or similarity in some particulars, and whose religious phases are confined to the inferior and superficial portion of human nature.
(1) And first, look at this change in reference to the effect upon the heart of the grand and peculiar features of the Gospel an irreligious mind has either no clear or definite views of the scheme of salvation by Jesus Christ; or if it comprehends it intellectually, and is able to think and speak of it with a scientific precision, it does not perceive and feel its fitness and necessity. It wears an arbitrary appearance. The Gospel is unreal to it. But with the rise of spiritual affections the film is cleared away. The truths of the Gospel come forth from their obscurity and vagueness, and the heart at once learns what they are, loses its indifference to them, appreciates their value, loves them, and lives upon them.
(2) Look, secondly, at this change in respect to the power and influence of the Divine will upon the soul. The spirit of religion is an obedient spirit. The spirit of irreligion is a disobedient spirit. If a child pursue a course of conduct coincident with its parents will purely for its own gratification, that, is not obedience; or if it complies with his commands simply from fear of punishment, that is not obedience. Mans eyes may not distinguish it from obedience, but it is not obedience. Obedience requires a filial and submissive heart. There is the recognition of a new authority, the acknowledgment of a new rule. The man does the same act for a different reason.
(3) Look, thirdly, at this change as it affects a mans view of eternity. The view of the worldly man is comprised within the bounds of time. If he ever looks beyond it, it is with a stealthy and uneasy glance. There is a quickening of that mans spiritual nature to whom eternity comes forth out of this vague and unreal condition, and becomes a near and interesting reality, full of interests for which he would fain make provision, to be habitually borne in mind and cared for, to secure the benefit of which he counts it a privilege to live and labour. (R. A. Hallam, D. D.)
Getting another heart
He had come home from college, the ministers son. He had been a wild, harum-scarum kind of boy before he went. Many a sore heart did the minister get as the boisterous exploits of his wayward son oozed out to him from all parts of the parish. But at length he has gone to college and has come home now at the end of winter. The parish has heard of his shooting ahead of his fellows in the college classes, and they were all proud of their ministers boy. He is in the study along with his old father, but he is not receiving this time the usual parental little lecture. He is opening a tiny little case, while his fathers eyes are dancing with gladness. It is the gold medal for the best student of the year, and, as the looks of the father and son meet in tenderness, the once careless lad whispers in his fathers ear what brings a sob from the minister, but not a sob of sorrow: I have got something else than the gold medal this winter. I thought I would best tell it now. I have also got the new heart. There had been a revival that winter in the city, and many of the students had been converted, and among them the gold medallist of the year, our ministers brilliant boy. (John Robertson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
9-11. when he had turned his back togo from Samuel, God gave him another heartInfluenced by thewords of Samuel, as well as by the accomplishment of these signs,Saul’s reluctance to undertake the onerous office was overcome. Thefulfilment of the two first signs [1Sa 10:7;1Sa 10:8] is passed over, but thethird is specially described. The spectacle of a man, though more fitto look after his father’s cattle than to take part in the sacredexercises of the young prophetsa man without any previousinstruction, or any known taste, entering with ardor into the spirit,and skilfully accompanying the melodies of the sacred band, was soextraordinary a phenomenon, that it gave rise to the proverb, “IsSaul also among the prophets?” (see 1Sa19:24). The prophetic spirit had come upon him; and to Saul itwas as personal and experimental an evidence of the truth of God’sword that had been spoken to him, as converts to Christianity have inthemselves from the sanctifying power of the Gospel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it was so, that when he had turned his back to go from Samuel,…. When he had taken his leave of him, and set forward on his journey:
God gave him another heart; not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government; filled with wisdom and prudence to rule a people; with courage and magnanimity to protect and defend them against their enemies, and fight for them; a heart not taken up with the affairs of husbandry, with care for his father’s asses, and looking after his herds, but filled with concern for the civil welfare of Israel, and with schemes and contrivances for their good, and with warm resolutions to deliver them out of the hands of their enemies:
and all these signs came to pass that day; the two first, which are not particularly mentioned as fulfilled, being more private, as finding two men at Rachel’s sepulchre, and meeting with three others going to Bethel, which came to pass just as they were described; and the third, which was more public, and gave Saul more reverence and respect among the people, is next particularly observed.
Fuente: John Gill’s Exposition of the Entire Bible
When Saul went away from Samuel, to return to Gibeah, “ God changed to him another heart,” – a pregnant expression for “God changed him, and gave him another heart” (see at 1Sa 10:6); and all these signs (the signs mentioned by Samuel) happened on that very day. As he left Samuel early in the morning, Saul could easily reach Gibeah in one day, even if the town where he had met with Samuel was situated to the south-west of Rachel’s tomb, as the distance from that tomb to Gibeah was not more than three and a half or four hours.
1Sa 10:10 The third sign is the only one which is minutely described, because this caused a great sensation at Gibeah, Saul’s home. “ And they (Saul and his attendant) came thither to Gibeah.” “ Thither ” points back to “thither to the city” in 1Sa 10:5, and is defined by the further expression “to Gibeah” (Eng. version, “to the hill:” Tr.). The rendering (lxx) does not warrant us in changing into ; for the latter would be quite superfluous, as it was self-evident that they came to Gibeah from the place where they had been in the company of Samuel.
1Sa 10:11 When those who had known Saul of old saw that he prophesied with the prophets, the people said one to another, “ What has happened to the son of Kish? Is Saul also among the prophets? ” This expression presupposes that Saul’s previous life was altogether different from that of the disciples of the prophets.
1Sa 10:12 And one from thence (i.e., from Gibeah, or from the crowd that was gathered round the prophets) answered, “ And who is their father? ” i.e., not “who is their president?” which would be a very gratuitous question; but, “is their father a prophet then?” i.e., according to the explanation given by Oehler (Herzog’s Real. Enc. xii. p. 216), “have they the prophetic spirit by virtue of their birth?” Understood in this way, the retort forms a very appropriate “answer” to the expression of surprise and the inquiry, how it came to pass that Saul was among the prophets. If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul. On the other hand, the alteration of the text from (their father) into (his father), according to the lxx, Vulg., Syr., and Arab., which is favoured by Ewald, Thenius, and others, must be rejected, for the simple reason that the question, Who is his father? in the mouth of one of the inhabitants of Gibeah, to whom Saul’s father was so well known that they called Saul the son of Kish at once, would have no sense whatever. From this the proverb arose, “Is Saul also among the prophets?” – a proverb which was used to express astonishment at the appearance of any man in a sphere of life which had hitherto been altogether strange to him.
1Sa 10:13-16 When Saul had left off prophesying, and came to Bamah, his uncle asked him and his attendant where they had been; and Saul told him, that as they had not found the asses anywhere, they had gone to Samuel, and had learned from him that the asses were found. But he did not relate the words which had been spoken by Samuel concerning the monarchy, from unambitious humility (cf. 1Sa 10:22, 1Sa 10:23) and not because he was afraid of unbelief and envy, as Thenius follows Josephus in supposing. From the expression “he came to Bamah” (Eng. ver. “to the high place”), we must conclude, that not only Saul’s uncle, but his father also, lived in Bamah, as we find Saul immediately afterwards in his own family circle (see 1Sa 10:14.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Saul Among the Prophets. | B. C. 1070. |
9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. 10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them. 11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? 12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 13 And when he had made an end of prophesying, he came to the high place. 14 And Saul’s uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel. 15 And Saul’s uncle said, Tell me, I pray thee, what Samuel said unto you. 16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.
Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told,
I. What occurred by the way, v. 9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
II. What occurred when he came near home. They came to the hill (v. 10), that is, to Gibeah, or Geba, which signifies a hill, and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets in their devotion, and that with as much decorum and as great a transport of affection as any of them: He prophesied among them. Now,
1. His prophesying was publicly taken notice of, 1Sa 10:11; 1Sa 10:12. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Num. xi. 25. Now, (1.) They all wondered to see Saul among the prophets: What is this that has come to the son of Kish? Though this school of the prophets was near his father’s house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, Acts ix. 21. Where God gives another heart it will soon show itself. (2.) One of them, that was wiser than the rest, asked, “Who is their father, or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?” Or, “Is not Samuel their father?” Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel’s roof. (3.) It became a proverb, commonly used in Israel, when they would express their wonder at a bad man’s either becoming good, or at least being found in good company, Is Saul among the prophets? Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still.
2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place (v. 13), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But, (2.) He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, v. 14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom,1Sa 10:14; 1Sa 10:15. This was an instance, [1.] Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that the world knows them not, 1 John iii. 1. [2.] Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.
Fuente: Matthew Henry’s Whole Bible Commentary
Signs come to Pass, vs. 9-16
The opening words of this passage further seem to suggest that from this point Saul was a saved man. However, it is notable that there is nothing suggestive that Saul made any repentance, or sought the Lord in any way. Again it would seem that the emphasis is to be placed on the Lord’s putting in the heart of Saul the desire to be a leader of the people, though he is still not fully surrendered to the position.
His prophesying, or preaching, appears to have become a matter of ridicule by Saul’s acquaintances. It is much as though they might have been saying, in modern terminology, “What is this I hear about the son of Kish? Has he become a preacher?’ And another said, “But who called these fellows to preach?” The proverb which grew out of the incident, “Is Saul also among the prophets?” was one people spoke when they heard of something preposterous or unbelievable.
There is only one other incidence of Saul’s prophesying (1Sa 19:18-24), when he sought to take David and put him to death. God prevented it by compelling Saul to join the other prophets in preaching, and Saul was so beside himself that he stripped off his clothes and lay naked on the ground all the day.
By the time Saul and the servant reached home it was well noised about the country that Saul had visited Samuel. No doubt the rumor was spreading that Saul was to be the king of Israel. Saul’s uncle was especially inquisitive. When he asked where they had been Saul answered simply, “To seek the asses, and to see Samuel when we could not find them.” The uncle then inquired of what Samuel had told him, but Saul answered evasively, “He told us plainly that the asses were found.” He refused to divulge what the prophet had told him, from which it appears that Saul still had not made up his mind he wished to be king of Israel.
Fuente: Garner-Howes Baptist Commentary
Saul Among the Prophets. 1Sa. 10:9-16
9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.
11 And it came to pass, when all that knew him before-time saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?
12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?
13 And when he had made an end of prophesying, he came to the high place.
14 And Sauls uncle said unto him and to his servant, Whither went ye? and he said, To seek the asses: and when we saw that they were no where, we came to Samuel.
15 And Sauls uncle said, Tell me, I pray thee, what Samuel said unto you.
16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.
10.
What is the meaning of the proverb? 1Sa. 10:13
Saul was know as the son of Kish, the man of Benjamin. He was evidently acquainted with rural life, and his father had sent him out to look for his lost she-asses. To find Saul among the prophets of God was an unexpected experience. Those who knew Saul were surprised to find him in such company. They asked, Is Saul also among the prophets? Whenever we find someone in a group to which he is not accustomed, we often ask the same question. This is especially true when one is found in the company of those who are generally considered to be of a higher class. The proverb was evidently used this way in Israel in ancient times.
11.
Who was Sauls uncle? 1Sa. 10:14
Saul was introduced as the son of Kish (1Sa. 9:1), the son of Abiel (1Sa. 14:51). Abner became Sauls captain, and they were very closely associated throughout the reign of Saul. This constant association would indicate that they might have been reared in the same community. Such a condition would point to Ners being the uncle mentioned in this account of Sauls return to his home.
12.
Why was Sauls uncle anxious to know what Samuel said? 1Sa. 10:15 b
Here is an indication of how the people did not let any of Samuels words fall to the ground (1Sa. 3:19). Whatever Samuel had to say was of interest to the people of Israel. It would be hard to imagine that Ner would have any idea that his nephew would be chosen king. His inquiry undoubtedly was one of general curiosity and wholesome interest in any pronouncement of the man of God. Saul did not mention anything about his being anointed king of Israel or his relationship to the kingdom which the people were wanting to see established. The latest developments along the line of setting up the monarchy may have been a part of the uncles interest; but Saul did not divulge what had happened to him in this respect. Josephus indicates that Saul kept this secret because he did not want to arouse unbelief or envy. Others believe that it was probably because of his unambitious humility.
Fuente: College Press Bible Study Textbook Series
9. When he had turned his back God gave him another heart In 1Sa 10:6 he is told that he would be turned into another man when he came in contact with the company of prophets, but here it appears that as soon as he left the company of Samuel God turned to him another heart. And so it doubtless was. The unexpected and impressive disclosures which the prophet had made to him began at once to work a revolution in his inner life. Every successive sign, as it came to pass, deepened the impression, and when he met the band of prophets he was a most proper subject to catch the inspiration of their contagious enthusiasm. So he truly returned to Gibeah another man from what he was when he left that place five days before.
Fuente: Whedon’s Commentary on the Old and New Testaments
All The Signs That Samuel Gave Him Are Fulfilled ( 1Sa 10:9-13 ).
We now learn that all the signs promised were fulfilled. The only detail given is of the last one, bringing out how important it was.
1Sa 10:9
‘ And it was so, that, when he had turned his back to go from Samuel, God gave him another heart, and all those signs came about that day.’
What God had promised came about. Each sign was fulfilled ‘that very day’, and God gave Saul ‘another heart’. To Israelites the heart was the centre of a man’s will, mind and emotions. To be given another heart meant that he was given new resolution and inner strength for the task that lay before him.
1Sa 10:10
‘ And when they came there to the hill, behold, a band of prophets met him, and the Spirit of God came mightily on him, and he prophesied among them.’
As Samuel had told him, when he came to the hill (or ‘to Gibeah’?) the band of prophets met him and ‘the Spirit of God came mightily on him and he prophesied.’ Note that where Samuel had spoken of the Spirit of YHWH the writer uses the term Spirit of God. He was emphasising that he was to go forward in heavenly power. The importance of this experience is demonstrated by the fact that the fulfilment is given in more detail and not just included with the other signs.
1Sa 10:11
‘ And it came about that, when all who knew him previously saw that, “behold, he prophesies with the prophets”, then the people said one to another, “What is this that is come to the son of Kish? Is Saul also among the prophets?” ’
We know from what would one day happen to Jesus at Nazareth how important it was that ‘those who knew him previously’ should be made aware that Saul had now become important in the purposes of God. And once they had seen him prophesying with the prophets they knew that something unusual had happened to him, and that it was connected with God. This made them ask themselves what it meant. Was Saul now also a Spirit-inspired man?
1Sa 10:12 a
‘And one of the same place answered and said, “And who is their father?”
One of the wise among them supplied the answer. ‘Consider,’ he said, ‘who the father of the prophets is.’ He was probably here referring to Samuel. In other words he was saying, ‘this is the doing of the prophet Samuel. Samuel has incorporated Saul among the prophets for some special purpose.’ Later events would illuminate them as to what that purpose was. Alternately ‘their father’ may refer to God in which case he is saying, ‘This surely means that God has some special purpose for him’. Either way it was marking Saul out as a man of the Spirit. They could not see the enduement of power that had come on him, but they could see its manifestation in prophecy, and thus they now knew that he was set apart from among them.
1Sa 10:12 b
‘Therefore it became a proverb, “Is Saul also among the prophets?” ’
As these things will this eventually produced a proverb. In this case it was ‘ is Saul also among the prophets?’ Presumably it came to be used whenever anyone was seen to be acting outside his usual way of life. It is used in a slightly different way in 1Sa 19:24.
And it is here that we expect to find some reference to Saul’s visit to Gilgal as Samuel had instructed.
1Sa 10:13
‘ And when he had made an end of prophesying, he came to the high place.’
Once Saul had finished prophesying he came to ‘the high place’ (bamah). A high place in Samuel’s time was one of the sites used as a Sanctuary. Thus this may be intended to indicate Saul’s fulfilment of Samuel’s requirement that he go to the Sanctuary at Gilgal once the signs have been fulfilled. Alternately it may simply mean that he continued on to the high place from which the prophets had descended (1Sa 10:5). Possibly in view of the vagueness of the statement (why is he seen as going to the high place without explanation?) we are to see both, the idea being that having prophesied he carried his dedication through to the end, both by a visit to the local high place, and then a visit to Gilgal as Samuel had said. For as the signs have been fulfilled we would actually at this stage have expected some reference to his visit to Gilgal to meet Samuel, possibly at one of the regular feasts.
Fuente: Commentary Series on the Bible by Peter Pett
1Sa 10:9. God gave him another heart An expression explanatory, of that in the 6th verse, thou shalt be turned into another man: the meaning seems to be, that God inspired him with ideas fit for the rank and station in life which he was now to bear; with such a spirit as might qualify him for the government of God’s people.
Fuente: Commentary on the Holy Bible by Thomas Coke
(9) And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
In this verse it is said, that God gave him another heart. And Samuel had foretold him in the 6th verse, that the Spirit of the Lord would come upon him to prompt him to prophecy, and he should be turned into another man. And no doubt this change was wrought upon him. He had from this time another heart as to his dispositions, for no longer seeking asses he is now seeking a kingdom. And instead of being employed in his father’s service, he is now another man in prosecuting his own grandeur. But I beg the Reader to remark with me, that these changes are from what are called the ordinary gifts of the Spirit, not his special work on the heart. Saul may be, and Saul is among the prophets; but Saul is not renewed in the spirit of his mind for all that. Reader! do not fail to make this observation as you go, it will not only help you to make a right conclusion of this man’s history, but many a man’s history; and what is yet more interesting than every other, of your own. There is not a word of the regeneration of the mind of Saul in what is here said. He was turned into another man, from a poor man to a rich one, and from a peasant to a prince. And the Lord made him another heart to prefer a court to the country. But the new creature which after God is created in righteousness and true holiness, is totally different from all this. It is a new heart, not a new form; a work of grace, not of nature. If any man be in Christ he is a new creature. 2Co 5:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
IV
THE SCHOOLS OF THE PROPHETS
The more important passages bearing on this subject are 1Sa 3:1-4 ; 1Sa 10:5 ; 1Sa 10:9-12 ; 1Sa 18:13-24 ; 1Ki 19:18 ; 1Ki 19:20-21 ; 1Ki 20:35 ; 2Ki 2:3-5 ; 2Ki 4:38 ; 2Ki 6:1 ; 1Ch 29:29 ; 2Ch 9:29 ; 2Ch 12:15 ; 2Ch 13:22 and other chapters in that book I do not enumerate. The last one is Amo 7:14-15 . The reader will understand that I give these instead of a prescribed section in the Harmony. These constitute the basis of this discussion.
Let us distinguish between the prophetic gift and the prophetic office , and give some examples. Enoch, Noah, Abraham, Jacob, Joseph, Moses, his seventy elders, Balaam, Joshua, and others before Samuel’s time had the gift, but not the office; perhaps we may except Moses as in a measure having the office. After Samuel’s time, David, many of his singers, and particularly Daniel, had the gift in a high degree, but not the office. Moreover, the high priests from Aaron to Caiphas in Christ’s time, were supposed to have officially the gift of prophecy that is, to hear and report what the Oracle said but Samuel is the first who held the office.
The distinction between a prophet and a son of a prophet is this: A son of a prophet was a candidate for the office, ministering to the prophet, a disciple instructed by him, consecrated to the work, and qualifying himself to perform the services of the office with the highest efficiency. A prophet is one who, through inspiration of the Holy Spirit, speaks or writes for God. In this inspiration he is God’s mouth or pen, speaking or writing not his own words, but God’s words. This inspiration guides and superintends his speech and his silence; what is recorded and what is omitted from the record. The gift of prophecy was not one of uniform quantity nor necessarily enduring. The gifts were various in kind, and might be for one occasion only. As to variety of kinds, the revelation might come in dreams or open visions, or it might consist of an ecstatic trance expressed in praise or song or prayer. If praise, song, or prayer, its form was apt to be poetic, particularly if accompanied by instrumental music.
As to the duration of the gift, it might be for one occasion only, or a few, or many. The scriptures show that the spirit of prophecy came upon King Saul twice only, and each time in the form of an ecstatic trance. In his early life it came as a sign that God had chosen him as king. In his later life the object of it was to bar his harmful approach to David. Paul, in 1 Corinthians 12-14 inclusive, explains the diversity of these gifts and their relative importance.
There are two periods of Hebrew history in which we find clearest notices of the schools of the prophets, the proofs of their persistence between the periods, and their influence on the nation. The notices are abundant in the time of Samuel, and in the time of Elijah and Elisha, but you have only to study the book of Chronicles to see that the prophetic order, as an office, continued through these periods and far beyond. Later you will learn that in the time of persecution fifty of these prophets were hidden in a cave and fed regularly. The object of the enemy was to destroy these theological seminaries, believing that they could never lead the nation astray while these schools of the prophets continued. Their object, therefore, was to destroy these seats of theological education. Elijah supposed that every one of them was killed except himself, but he was mistaken.
Samuel was the founder of the first school of the prophets, and the scripture which shows his headship 1Sa 19:20 , where Saul is sending messengers to take David, and finally goes himself and finds the school of the prophets, with Samuel as its appointed head. The reason for such a school in Samuel’s time is shown, first, by an extract from Kirkpatrick’s Commentary on 1 Samuel, page 33. He says:
Samuel was the founder of the prophetic order. Individuals in previous ages had been endowed with prophetic gifts, but with Samuel commenced the regular succession of prophets which lasted through all the period of the monarchy, and did not cease until after the captivity. The degeneracy into which the priesthood had fallen through the period of the judges demanded the establishment of a new order for the religious training of the nation.
For this purpose Samuel founded the institutions known as the schools of the prophets. The “company of prophets” at Gibeah (1Sa 10:10 ) and the scene at Ramah described in 1Sa 19:18 ff., imply a regular organization. These societies are only definitely mentioned again in connection with the history’ of Elijah and Elisha but doubtless continued to exist in the interval. By means of these the Order was maintained, students were educated, and common religious exercises nurtured and developed spiritual gifts.
Kirkpatrick’s is a fine commentary. The priests indeed were instructors of the people, but the tendency of the priesthood was to rest in external sacrifices, and to trust in a mere ritualistic form of sacrifice. That is the trouble always where you have a ritual. And after a while both priest and worshiper began to rely upon the external type, and on external conformity with the ritual. God needed better mouthpieces than those, hence while in the past there was a prophetic gift here and there, he now establishes the prophetic school, or society, in which training, bearing upon the prophetic office, should be continuous. The value of these schools of the prophets is also seen from Kirkpatrick, page 1 Samuel 34:
The value of the prophetic order to the Jewish nation was immense. The prophets were privy-counsellors of kings, the historians of the nation, the instructors of the people. It was their function to be preachers of righteousness to rich and poor alike: to condemn idolatry in the court, oppression among the nobles, injustice among the judges, formality among the priests. They were the interpreters of the law who drew out by degrees the spiritual significance which underlay ritual observance, and labored to prevent sacrifice and sabbath and festival from becoming dead and unmeaning forms. Strong in the unshaken consciousness that they were expressing the divine will, they spoke and acted with a fearless courage which no threats could daunt or silence.
Thus they proved a counterpoise to the despotism of monarchy and the formalism of priesthood. In a remarkable passage in his essay on “Representative Government,” Mr. John Stuart Mill attributes to their influence the progress which distinguished the Jews from other Oriental nations. “The Jews,” he writes, “had an absolute monarchy and hierarchy. These did for them what was done for other Oriental races by their institutions subdued them to industry and order, and gave them a national life. . . . Their religion gave existence to an inestimably precious institution, the order of prophets. Under the protection, generally though not always effectual, of their sacred character, the prophets were a power in the nation, often more than a match for kings and priests, and kept up in that little corner of the earth the antagonism of influences which is the only real security for continued progress.”
I was surprised the first time I ever saw the statement from Mill. He was a radical evolutionist and infidel, but a statesman, and in studying the development of statesmanship among the nations, he saw this singular thing in the history of the Jews, unlike anything he saw anywhere else, and saw what it was that led that nation, when it went into backsliding, to repentance; what power it was that brought about the reformation when their morals were corrupted; what power it was that was the real light of the nation and the salt of the earth, and saw that it was this order of prophets which was the conservator of national unity, purity, and perpetuity. I have the more pleasure in quoting that passage, as it comes from a witness in no way friendly to Christianity, just as when I was discussing missions I quoted the testimony of Charles Darwin to the tremendous influence for good wrought by the missionaries of South America.
Particularly in this case of the schools of the prophets we find their value, by noting very carefully the bearing on the case under Samuel. We have already noticed the corruption of the priesthood under Eli, Hophni, and Phinehas; how the ark was captured, the central place of worship desecrated; how Samuel, called to the office of prophet, needed assistance, and how he instituted this school of the prophets. He gathered around him the brightest young men of the nation and had the Spirit of God rest on them, and in order that their instruction might be regular he organized them into companies, or schools; he would go from one to another, and these young “theologs” were under the instruction of Samuel and for twenty years worked as evangelists in making sensitive the national conscience. It took twenty years to do it, and he could not have done it by himself, but with that tremendous power, the help he had, at the end of twenty years, he saw the nation repentant and once more worshiping God. I am for a theological seminary that will do that.
I give a modern example somewhat parallel: Mr. Spurgeon was called to the city of London, when about nineteen years old, to be the pastor of the old historic church of Dr. Gill, and in his evangelical preaching impressed a number of men to feel that they were also called to preach (if your preaching does not impress somebody else to preach, you may be sure that you are not called to preach), and it impressed the women and a multitude of laymen to do active Christian service. Therefore, Mr. Spurgeon organized what is called “The Pastoral College.” He wouldn’t let a drone be in it; he did not want anybody in it that was not spiritually minded. In other words, he insisted that a preacher should be religiously inclined, and should be ready to do any kind of work. He supported this institution largely through his own contributions, although the men and women all over England, when they saw what it was doing, would send money for its support. I used to read the monthly reports of the contributions and the list of donors that accompanied them.
Mr. Spurgeon determined to work a revolution, just as Samuel did, and he used this school of the prophets for that purpose. Consequently, hundreds of young preachers belonging to that school of the prophets preached in the slums of the city, in the byways, in the highways, in the hedges, in the mines, on the wharves to the sailors, and in the hospitals. Hundreds of laymen said, “Put us to work,” and he did; he had pushcarts made for them, and filled them with books and so sent out over the town literature that was not poisonous. He put the women to work, and established) or rather perpetuated in better form, a number of the almshouses for the venerable old women who were poor and helpless, following out the suggestion in 2 Timothy, and he erected a hospital. Then they got to going further afield. They went all over England, Wales, Scotland, Ireland, crossed over into the Continent, crossed the seas to Australia, and the islands of the seas, and into heathen lands. I have always said that Spurgeon’s Pastoral College came nearer to the Bible idea of a seminary than any other in existence. There was not so much stress laid on mere scholarship as on spiritual efficiency.
It is important to note particularly what I am saying now, because it was burnt into my heart as one of the reasons for establishing a theological seminary. The nature of that society was that it was a school. They left their homes and came to stay at this school, with what we now call a mess hall in which all the theological students, by contributing so much, have their table in common. It was that way then; they had their meals in common. In preparing dinner one day for the sons of the prophets, somebody put a lot of wild gourds into the pot, and when they began to eat it, one of them cried out: “Ah, man of God, there’s death in the pot!” Once I preached a sermon on this theme: “Wild Gourds and Theological Seminaries,” to show that to feed the students in theological seminaries on wild gourds of heresy is to put death in the pot; they will do more harm than good, as they will become instruments of evil.
In determining what were their duties, we must consult quite a number of passages. We gather from this passage that they were thoroughly instructed in the necessity of repentance, individually and nationally, and of turning from their sins and coming back to God with faithful obedience. That lesson was ground in them. They were taught the interpretation of the spiritual meaning of the law, all its sacrifices, its feasts, its types, and therefore when you are studying a prophet in the Old Testament you will notice how different his idea of types and ceremonies from that of the priests. They will tell you that to do without eating is fasting, but the prophet will show that literal fasting is not true fasting; that there must be fasting at heart; that there must be a rending of the soul and not the garment as an expression of repentance; that to obey God w better than a formal sacrifice.
Another thing they were taught, which I wish particularly to emphasize, was music, both vocal and instrumental. In that school of the prophets started the tremendous power of music in religion so wonderfully developed by David, who got many of his ideas from associating with the schools of the prophets. And from that time unto this, every evangelical work, and all powerful religious work, has been associated with music, both in the Old Testament and in the New Testament; not merely vocal, but instrumental music. The heart of a religion is expressed in its songs, and if you want to get at the heart of your Old Testament you find it in the hymnbook of the Hebrew nation the Psalter. It is indeed an interesting study to see what has been the influence of great hymns on the national life. There is an old proverb: “You may make the laws of the people, if you will let me write their ballads.” Where is there a man capable of measuring the influence of “How Firm a Foundation,” or “Come, Thou Fount,” or “Did Christ O’er Sinners Weep?” There is a rich literature on the influence of hymns on the life.
In the awful times of the struggle in England, Charles I against the Parliament, one faction of the nation held to ritualism, while the other followed spirituality, even to the extreme of not allowing any form, not even allowing any instruments of music. One of the finest stories of this period is the account of a church that observed the happy medium, using instrumental as well as vocal music, and congregational singing as well as the use of the choir; every sabbath somebody’s soul was melted in the power of that mighty singing. I can’t sing myself, but I can carry the tunes in my mind, and I can be more influenced by singing than by preaching. It was singing that convicted me of sin. It was on a waving, soaring melody of song that my soul was converted. I once knew a rugged, one-eyed, homely, old pioneer Baptist preacher, who looked like a pirate until his religion manifested itself, and then he was beautiful. I heard him one day when a telegram was put into his hand stating that his only son had just been killed by being thrown from a horse. While weeping, his face became illumined; he got up and clapped his hands and walked through that audience, singing, “O, Jesus, My Saviour, to Thee I Submit.”
John Bunyan wrote that song while in Bedford Jail. They had put him there to keep him from preaching, and looking out through the bars of the dungeon he saw his poor blind girl, Mary, begging bread, and he sat down and wrote that hymn. The effect of the old preacher’s singing John Bunyan’s song was a mighty revival.
The relation of the schools of the prophets to modern theological seminaries is this: The purpose was the same. And so in New Testament times, Jesus recognized that if he wanted to revolutionize the world by evangelism he must do it with trained men. He did not insist that they be rich, great or mighty men. He did not insist that they be scholars. He called them from among the common people, and he kept them right with him for three years and a half, and diligently instructed them in the principles and spirit of his kingdom. He taught them in a variety of forms; in parables, in proverbs, in exposition, illustrating his teachings by miracles, and in hundreds of ways in order that they might be equipped to go out and lead the world to Christ. You cannot help being impressed with this fact: That the theological seminaries in Samuel’s time and in Christ’s time were intensely practical, the object being not to make learned professors, but to fill each one with electricity until you could call him a “live wire,” so that it burnt whoever touched it.
This is why I called Samuel a great man, and why in a previous discussion, counting the men as the peaks in a mountain range, sighting back from Samuel to Abraham, only one other peak comes into line of vision, and that is Moses.
QUESTIONS
1. What are the more important passages bearing on the schools of the prophets?
2. Distinguish between the prophetic gift and the prophetic office and illustrate by examples.
3. Distinguish between a prophet and a son of a prophet.
4. What is the meaning of prophet?
5. In what two periods of Hebrew history do we find the clearest notices of the school of prophets, what are the proofs of their persistence between these periods, and what is their influence on the nation?
6. Who was the founder of the first school of the prophets?
7. What scripture shows his headship?
8. What was the reason for such school in Samuel’s time?
9. What was the value of these schools of the prophets, and particularly in this case, and what illustration from modern instances?
10. What was the nature of that society, and what was the instruction given?
11. What was the relation of the schools of the prophets to modern theological seminaries?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Sa 10:9 And it was [so], that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
Ver. 9. God gave him another heart. ] According to 1Sa 10:6 . See Trapp on “ 1Sa 10:6 “ It is remarkable that is reported of those Areopagite judges in Athens, that men of evil conversation, after they were once admitted into that company, abhorring and blushing at their former dispositions, changed their natures, and embraced virtue. a
a .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
back: Heb. shoulder
gave: Heb. turned
another heart: 1Sa 10:6
and all those signs: The following history of Saul is given by the Afghans, a people generally supposed to be of Jewish origin: “In a war which raged between the children of Israel and the Amalekites, the latter being victorious, plundered the Jews, and obtained possession of the ark of the covenant. Considering this – asthe God of the Jews, they threw it into the fire, which did not affect it. They afterwards attempted to cleave it with axes, but without success: every individual who treated it with indignity, was punished for his temerity. They then placed it in their temple; but all their idols bowed to it. At length they fastened it upon a cow, which they turned loose in the wilderness. When the prophet Samuel arose, the children of Israel said to him, We have been totally subdued by the Amalekites, and have no king. Raise to us a king, that we may be enabled to contend for the glory of God.’ Samuel said, In case you are led out to battle, are you determined to fight?’ They answered, What has befallen us, that we should not fight against infidels? That nation has banished us from our country and children.’ At this time the angel Gabriel descended, and delivering a wand, said, It is the command of God, that the person whose stature shall correspond with this wand, shall be king of Israel.’ Melec Talut was at that time a man of inferior condition, and performed the humble employment of feeding the goats and cows of others. One day, a cow under his charge was accidentally lost. Being disappointed in his searches, he was greatly distressed, and applied to Samuel saying, I have lost a cow, and I do not possess the means of satisfying the owner. Pray for me that I may be extricated from this difficulty.’ Samuel perceiving that he was a man of lofty stature, asked his name. He answered, Talut. Samuel then said, Measure Talut with the wand which the angel Gabriel brought.’ His stature was equal to it. Samuel then said, God has raised Talut to be your king.’ The children of Israel answered, We are greater than our king. We are men of dignity, and he is of inferior condition. How shall he be our king?’ Samuel informed them, they should know that God had constituted Talut king, by his restoring the ark of the covenant. He accordingly restored it, and they acknowledged him their sovereign.” Asiatic Researches, vol. ii. p. 119, et seq. 1Sa 10:2-5, Jdg 6:21, Jdg 6:36-40, Jdg 7:11, Isa 38:7, Isa 38:8, Mar 14:16
Reciprocal: Num 27:20 – put some 1Sa 16:13 – the Spirit
Fuente: The Treasury of Scripture Knowledge
1Sa 10:9-10. God gave him another heart He immediately fulfilled the last and chief of these signs: for Saul was no sooner gone from Samuel than he felt another spirit coming into him, a spirit of holiness, wisdom, and fortitude, to qualify him for the government of Gods people; which afterward God took from him because of his sins, 1Sa 16:14. See Psa 51:12. He prophesied among them The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the others were only transient acts, which passed in private, between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:9 And it was [so], that when he had turned his back to go from Samuel, God gave him another {d} heart: and all those signs came to pass that day.
(d) He gave him such virtues as were fitting for a king.
Fuente: Geneva Bible Notes
God’s enablement of Saul 10:9-16
We should probably not interpret the reference to God changing Saul’s heart (1Sa 10:9) to mean that at this time Saul experienced personal salvation. This always takes place when a person believes God’s promise, and there is no indication in the context that Saul did that at this time. Probably it means that God gave him a different viewpoint on things since he had received the Holy Spirit. Some interpreters have taken this as Saul’s conversion. [Note: E.g., Zane C. Hodges, "The Salvation of Saul," Grace Evangelical Society News 9:4 (July-August 1994):1, 3.] In Hebrew psychology the heart was the seat of the intellect, emotions, and will.
God’s Spirit also gave Saul the ability to prophesy (1Sa 10:10). This was the outward evidence that God was with Saul. It apparently involved the Holy Spirit controlling these men, and their manifesting His control by praising God (cf. 1Sa 19:20-24; 1Ch 25:1-3). The evidence of this new gift surprised people who knew Saul, and they took note of it (1Sa 10:11). Some students of this passage have concluded that Saul demonstrated this gift with ecstatic behavior. [Note: E.g., Bright, p. 166.] Others have not. [Note: E.g. Leon J. Wood, "Ecstasy and Israel’s Early Prophets," Bulletin of the Evangelical Theological Society 9 (Summer 1966):125-37. See also idem, The Prophets . . ., pp. 40-56, 91-92.] I see no evidence of it in the text.
This is the first of several references to groups of prophets in the historical books (cf. 1Sa 19:20; 2Ki 2:1-7; 2Ki 2:15-18; 2Ki 4:38-41; 2Ki 6:1-2). Though the term "school of the prophets" does not appear in the Old Testament, the texts noted identify groups of prophets who gathered together, sometimes under the leadership of a prominent prophet (e.g., Samuel, Elijah, or Elisha), apparently to learn how to present messages from the Lord and lead the people in worship. Some of them even had buildings in which they met, including ones at Gilgal, Bethel, and Jericho (2Ki 2:1-5; 2Ki 4:38-41; 2Ki 6:1-2). Samuel evidently had such a "school" or group of disciples, and this group apparently also met in their own buildings (cf. 1Sa 19:18-19). [Note: For further discussion, see Ibid., pp. 164-66.]
The question, "Who is their father?" (1Sa 10:12) inquired about the source of the behavior of all the prophets including Saul. Their conduct was indeed an evidence of God’s presence and working in their lives. [Note: Keil and Delitzsch, pp. 104-5.] The proverb that evolved from this incident (cf. 1Sa 19:24) was derogatory. Some of the people felt that the behavior of prophets was inappropriate, especially for their king (cf. 2Sa 6:13-16). Ironically their question did not express doubt that Saul was a prophet but confidence that God had empowered him. Another view is that the question expressed a negative opinion such as, "Saul is no prophet." [Note: See John Sturdy, "The Original Meaning of ’Is Saul Also Among the Prophets?’ (1 Samuel X 11, 12; XIX 24)," Vetus Testamentum 20:2 (April 1970):210.]
The high place referred to in 1Sa 10:13 is probably the same one mentioned earlier (1Sa 10:5; 1Sa 10:10), namely, Geba. Geba was only four miles from Saul’s hometown, Gibeah (lit. hill). Saul’s uncle may have been Ner, the father of Abner (1Sa 14:50-51), or some other uncle. [Note: See D. R. Ap-Thomas, "Saul’s ’Uncle’," Vetus Testamentum 11 (1961):241-45.]
"These passages in 1 Samuel indicate that the writer of Samuel had no problem with high places so long as they were dedicated to Yahweh.
"In Kings, however, the attitude of the historian is clearly hostile to high places. He conceded the necessity of the people worshiping there (and by inference Solomon also) because of the lack of a temple. However, the historian was writing from a later perspective when religion had become syncretistic, and the high places were a snare to the people." [Note: Heater, p. 126.]
This section closes with another reference to Saul’s humility (1Sa 10:16; cf. Php 2:8; Jas 4:10; 1Pe 5:6).