Exegetical and Hermeneutical Commentary of 1 Samuel 9:6
And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honorable 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.
6. in this city ] Pointing to the town on a hill in front of them.
a man of God ] See note on 1Sa 2:27.
he is an honourable man ] Lit., the man is highly esteemed.
all that he saith, &c.] Cp. 1Sa 3:19.
peradventure ] Derived from per, “by,” and adventura, late Latin for “that which is about to happen,” “chance,” = “perchance,” “perhaps.”
our way that we should go ] Rather, our way upon which we have come: i.e. shew us which way to go to attain the object of our journey. Cp. Gen 24:42.
It seems strange that Saul apparently knows nothing about Samuel. But the days of Samuel’s greatest activity were long past, and he had for some time been living in comparative retirement: while “up to this point Saul had been only the shy and retiring youth of the family, employed in the common work of the farm,” and knowing little of the political or religious movements of the time.
Fuente: The Cambridge Bible for Schools and Colleges
1Sa 9:6-10
And he said unto him, Behold now, there is in this city a man of God.
Saul brought to Samuel
Gods Providence is a wonderful scheme; a web of many threads, woven with marvellous skill. 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, 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. 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 Gods 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. It was his servant that knew about, Samuel, and that told Saul of his being in the city, in the land of Zuph (1Sa 9:6). 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, hearing 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 Gods nation was the very foundation of Samuels life. Anything like self-seeking was unknown to him. It, was this that gave such solidity to Samuels character, and made him so invaluable to his people. In every sphere of life it is a precious quality. But in these high qualities Saul seems to have been altogether wanting. 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 let us now come to the circumstances that led to the meeting of Saul and Samuel. The asses of Kish had strayed. 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.
1. 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 riverses 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. And yet, all the while, the most insignificant of them is contributing towards the accomplishment of the mighty plans of God. Men may be instruments in Gods 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.
2. But again, there is a useful lesson in this chapter for directing the conduct of men. You see in what direction the mind of Sauls 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. (W. G. Blaikie, D. D.)
Saul among the prophets
The threads of our 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 touching each other. 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 gone in one moment more, becomes the chief joy of his life, the ruler of his fortunes, the sovereign of his destiny. 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. I have been led into this strain of animating, yet tranquillising, reflection by the circumstances in connection with which the text is found. 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. 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. 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. Many of us may be said to be within the limits of this dreary verse today. 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 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. 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! 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! As ministers of the Gospel we 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. 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! 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. Modern gentlemen may learn something from the ancient aristocracy. 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 Fathers 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. A man should inquire what background he has when a voice like Samuels 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 must be spoken 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. 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. 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. What you want is another heart. Your life requires to be sob on fire with the love of God. With the heart man believeth unto righteousness. Son, give me thine heart! Thou wilt be saved because thou hast cast thy 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 among the prophets? 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. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
A man of God; a prophet, as that phrase is used, 1Sa 2:27; Jos 14:6; Jdg 13:6.
An honourable man; one of great reputation for his skill and faithfulness.
All that he saith cometh surely to pass; his declaration of things secret or future are always certain, and confirmed by the event.
Our way that we should go; the course we should take to find the asses. He saith
peradventure, because be doubted whether so great a prophet, would seek, or God would grant him, a revelation concerning such mean matters; although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to witches or heathenish divination. See 1Ki 14:2; 2Ki 1:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. there is in this city a man ofGodRamah was the usual residence of Samuel, but severalcircumstances, especially the mention of Rachel’s sepulchre, whichlay in Saul’s way homeward [1Sa10:2], lead to the conclusion that “this city” was notthe Ramah where Samuel dwelt.
peradventure he can show usour way that we should goIt seems strange that a dignifiedprophet should be consulted in such an affair. But it is probablethat at the introduction of the prophetic office, the seers haddiscovered things lost or stolen, and thus their power for higherrevelations was gradually established.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said unto him,…. That is, the servant of Saul:
behold, now, there is in this city a man of God; a prophet of the Lord, as the Targum; such were called men of God, because not only partakers of the grace of God, but of extraordinary gifts, which qualified them for the office of prophets. The city near to which they now were was Ramah, the place where Samuel lived, and he is the man of God here meant:
and he is an honourable man; of great esteem among men for his wisdom and knowledge, integrity and faithfulness, and particularly for his gift of prophecy, being a true prophet of the Lord; so the Targum,
“and he is a man that prophesies truth,”
and that made him honourable, and gave him great credit:
all that he saith cometh surely to pass; as his prophecies concerning Eli’s family, and other things, which were well known to have had their accomplishment, and this had gained him universal esteem, see 1Sa 3:19,
now let us go thither; being very near it, within sight of it, insomuch that the servant could point at it, and say “this city”, as in the preceding part of the verse:
peradventure he can show us our way that we should go; to find the asses; he was not certain he could or would, but thought it possible and probable he might.
Fuente: John Gill’s Exposition of the Entire Bible
Saul Seeks The Seer. 1Sa. 9:6-10
6 And he said unto him, Behold now, there is in this city a man of God, and he is an honorable 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.
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?
8 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.
9 (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.)
10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
6.
Who was the man of God? 1Sa. 9:6
Sauls servant must have known of Samuels being in the area. His reference was to Samuel himself, for it was he whom they met when they looked for the man of God. Evidently they had confidence in his ability to give advice and direction in all kinds of lifes situations. To speak of a man of God was to refer to a prophet. They were true men of God. Many unnamed prophets are known only in this way (1Sa. 2:27; 1Ki. 13:1). Even Moses is described by this phrase (Deu. 33:1) as if there were no more honorable title.
7.
Why did they want to bring a present to Samuel? 1Sa. 9:7
Saul knew that he did not have any kind of victuals to give to the man of God. He evidently did not have any money, for he took the fourth part of the shekel of silver which his servant had to give to Samuel. Such concern indicates that it was customary for the Israelites to give a little something to their prophets. Such a practice helps us to understand the meaning of the priest in Israel who told Amos to go on back to Judah to prophesy and there eat bread (Amo. 7:12). It has ever been Gods ordinance that they who preach the gospel should live by the gospel. It was not right to muzzle the oxen which tread the grain (Deu. 25:4; 1Co. 9:9; 1Ti. 5:18).
8.
What is the meaning of the two words for a prophet? 1Sa. 9:9
The Hebrew word used most often to describe a prophet is a word that means to announce or to declare. The primary idea of the prophet is one who utters a communication. A popular definition of a prophet is one who speaks for another. Two other Hebrew words are used to name the prophet. Both of these mean one who sees. In this verse one of these other two words is used and is translated seer. The three words occur together in 1Ch. 29:29, where they seem to be in contrast with one another. When the book of Samuel was written, the word prophet was most common, but earlier the other word had been used quite often. Radical critics take this to be an indication of the fact that the book was not written until a long time after the events had happened. A mans lifeime is long enough for different words to come into popular use. In less than a generation a word may fall into disuse, and this is not evidence enough to take the authorship of the book away from Samuel and give it to a later author. The two words help us to understand the functions of a prophet. Saul evidently went to the man whom he thought could see and tell him where he could find his fathers asses.
Fuente: College Press Bible Study Textbook Series
(6) A man of God.When Saul determined to give up the search for his fathers asses, he was in the neigh. bourhood of the city of Samuel the seerRaman of the Watchers. The servant points out to him the tower of the then famous residence of the seer and judge, Samuel. Will you not ask him, suggests the servant, about the missing beasts?the young countryman, in the simplicity of his heart, thinking the occasion of the loss of his masters asses a sufficient one to warrant an intrusion upon the prophet-judge of Israel. The relation, however, between Samuel and the people must have been of a very close and friendly nature, else it would never have occurred, even to a simple countrymanas probably then Sauls servant wasto have sought the advice of one so great as Samuel in such a matter. It says, too, much for the old prophets kindly, unselfish disposition that his name was thus loved and honoured, even in the secluded farms of the Land of Promise.
An honourable man.Better rendered, one held in honour.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. In this city The city here referred to could not have been Ramah, Samuel’s home, as most commentators have assumed, for that lay five miles north of Jerusalem, (see note on 1Sa 1:1,) and Saul and his servant were now somewhere in the vicinity of Rachel’s tomb. 1Sa 10:2. What city it was we are nowhere told. But if it was not Samuel’s place of residence, how did Saul’s servant know that Samuel was there? This question we can answer only by conjecture, and the most plausible conjecture is, that this servant had heard on their route, or before they left Gibeah, that Samuel was to be at this city at this time. He seems to have had considerable knowledge of Samuel’s history and character, and would, therefore, naturally inform himself of his movements. See note on 1Sa 9:3. From 1Sa 9:12 we also learn that the prophet’s visit to the place in question was a hasty one, for he had come to the city on that day, and the maidens tell Saul and his servant to hasten if they would see him, implying that if they did not make haste he might depart from the city before they arrived. This place, being not far from Rachel’s tomb, could not have been either of the cities mentioned 1Sa 7:16-17, and regularly visited by Samuel in his yearly circuit. His going aside, therefore, from his usual circuit to bless the sacrifice in this more southern city may have caused special notices of it to be spread in that part of the country, and thus Saul’s servant might have gained his information.
Fuente: Whedon’s Commentary on the Old and New Testaments
They Go To Seek Help From The Prophet Whom The Servant Knows About ( 1Sa 9:6-13 ).
1Sa 9:6
‘ And he said to him, “Look now, there is in this city a man of God, and he is a man who is held in honour. All that he says always comes about. Now let us go there. Perhaps he can give us information concerning our journey on which we are bent.”
Meanwhile the servant had had a God given inspiration. He was aware that in the city close by was a man of God who had an amazing reputation, a man held in honour by all. He may possibly have just gained the information about Samuel’s presence from a passing traveller, for we are not told which city this was. It may not have been Ramah, and the indications are that it was not, otherwise why does the writer not mention it and why does he avoid saying that he dwelt there. The anonymity may suggest that the writer did not in fact know which city it was.
Indeed, the servant pointed out, he was such a man that all that he forecast always came about (compare 1Sa 3:19). Surely then if they went to see him he would be able to aid them in their quest.
The fact that Saul seemed to be unaware of Samuel’s reputation is not really surprising. It has made some argue that the writer is depicting a small time seer of only local fame. But that idea is not in line with the servant’s description, (the servant clearly had a very high regard for Samuel) and it is quite likely that if Saul was still a youth working hard on his father’s estate he would not have had any reason for gaining much knowledge about Samuel, or about where he lived. After all Samuel was by now at the end of his long career and his main exploits had happened a long time before. He was no longer the latest thing on everyone’s lips. There was therefore no reason why Saul should have any detailed knowledge about him.
1Sa 9:7
‘ Then said Saul to his servant, “But, see, if we go, what shall we bring the man? For the bread is spent in our containers, and there is no present to bring to the man of God. What have we got?” ’
It was recognised that prophets were always open for people to visit them. It was seen as an essential part of their ministry to be ever open to the people of God who sought them out, whether for large reasons or small. Thus there was no problem about going to see him. Saul, however, foresaw a problem. They had nothing to take him as a gift. The idea of the giving of presents to prophets is well evidenced (1Ki 14:3; 2Ki 5:15 ff; 2Ki 8:8-9). It was seen as a courteous thing to do, and Saul had been well brought up.
1Sa 9:8
‘ And the servant answered Saul again, and said, “Look, I have in my hand the fourth part of a shekel of silver. I will give that to the man of God, to tell us the way that we should take.”
The servant had, however, thought of that. He pointed out that he had a fourth part of a shekel which he would give to the man of God in return for his help in guiding them.
1Sa 9:9
‘ (Previously in Israel, when a man went to enquire of God, thus he said, “Come, and let us go to the seer,” for he who is now called a Prophet was previously called a Seer).’
We have here an interesting note that explains the meaning of ‘seer’, stressing the ‘ancient’ nature of the source being used. It simply indicated the equivalent of a ‘prophet’. By the time that Solomon came to the throne the word ‘seer’ had fallen out of use. Apart from in this chapter it occurs only in 2Sa 15:27; Isa 30:10 and in Chronicles (whose writers liked to revive ancient words). It thus indicates that the final compilation took place during or after the reign of Solomon. The word for ‘prophet’ (nabi) is very ancient, being found in the Ebla tablets of 2300 BC in the form nabi’utum.
1Sa 9:10
‘ Then Saul said to his servant, “Well said. Come, let us go.” So they went to the city where the man of God was.’
Saul reveals his gratitude and confirms his agreement with his servant’s suggestion. So they both go together to the city where the man of God was.
1Sa 9:11
‘ As they went up the ascent to the city, they found young unmarried women going out to draw water, and said to them, “Is the seer here?”
On the way up to the city they come across a young unmarried woman who was going to draw water, accompanied by others, and they asked ‘them’ whether the seer was in town. The spring or well would be on the lower ground below the city. Cities were always built near a water source.
1Sa 9:12
‘ And they answered them, and said, “He is. Behold, he is before you. Hurry now, for he is today come into the city, for the people have a sacrifice today in the high place.” ’
“He is before you” may signify that all that they have to do to find him is go straight up, or may be an indication that he has arrived before them. The latter would then suggest that they saw the two travellers as having been invited to the celebrations but as being a little late. So they tell them to hurry, as the seer had already arrived and a sacrifice was to be offered that very day on the high place.
Ii is clear that in view of the lack of a Tabernacle and of a High Priest Samuel had made provision for the offering of offerings and sacrifices through himself, and possibly through other priests, at well known high places, of which one was to be found in Ramah (compare 1Sa 7:9; and note 1Sa 6:14; 1Sa 10:5 ; 1Sa 14:35; 1Sa 15:21), another in Mizpah (1Sa 7:5-9), and another in Gilgal 1Sa 13:7-11. It should, however, be noted that a high place was not necessarily on a hill top. High places could be erected in cities. It is because later they became syncretistic and associated with specifically Canaanite worship, that they were later so condemned. Once the Tabernacle was re-erected and the Ark of the Covenant of YHWH was restored, they became unnecessary, and even divisive.
1Sa 9:13
“ As soon as you are come into the city, you will immediately find him before he goes up to the high place to eat. For the people will not eat until he arrives, because he blesses the sacrifice. Afterwards those who are bidden eat. Now therefore get yourselves up there, for at this time you will find him.”
A feast for specially invited guests was being held in the city, and this necessarily involved the sacrificing of freewill and thanksgiving sacrifices from which the meat would come. It would appear that other priests would sacrifice the sacrifices but that Samuel would bless the sacrificial meal, at which point all would be able to eat. So if that was why they had come seeking the seer they would find him there and needed to hurry so as to be there in time for the sacrifices and blessing.
Fuente: Commentary Series on the Bible by Peter Pett
(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 shew us our way that we should go. (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? (8) 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. (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.)
Observe, though neither Saul nor his servants had ever seen Samuel, his reputation as the Lord’s prophet was known to them. But Reader! do not fail to observe further, that in the proposed enquiry they meant to make, there is not a word concerning God, or how to obtain his favor. Alas is it not so now? Are not the whole world sending forth the enquiry, who will shew us any good? But how few the cry, Lord lift up the light of thy countenance upon us! Psa 4:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 shew us our way that we should go.
Ver. 6. A man of God. ] A prophet: this title is also given to ministers of the gospel. 2Ti 3:16-17
And he is an honourable man.
Peradventure he can show us our way.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Behold. Figure of speech Asterismos. App-6.
man of God = God’s man: i.e. a prophet, because God’s spokesman. See App-49. (Hebrew. ‘ish and Elohim)
man. Hebrew. ‘ish. App-14.
God. Hebrew. Elohim. App-4. Literally “the God”.
Fuente: Companion Bible Notes, Appendices and Graphics
city: 1Sa 2:27, Deu 33:1, 1Ki 13:1, 2Ki 6:6, 1Ti 6:11
an honourable: 1Th 2:10, 1Th 5:13
all that he saith: 1Sa 3:19, 1Sa 3:20, Isa 44:26, Zec 1:5, Zec 1:6, Mat 24:35
Reciprocal: Jdg 13:6 – A man Isa 9:15 – ancient Jer 35:4 – a man
Fuente: The Treasury of Scripture Knowledge
1Sa 9:6. A man of God and an honourable man One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God make men truly honourable. He can show us our way The course we should take to find the asses. He saith peradventure, because he doubted whether so great a prophet would seek, or God would grant him, a revelation concerning such mean matters; although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of their seeking to heathenish divination.