21<\/strong>. the family of Matri<\/em> ] The family of the Matrites<\/strong> is nowhere else mentioned. It has therefore been conjectured that we should read Bikrites<\/em>, or descendants of Becher the son of Benjamin (1Ch 7:6<\/span>).<\/p>\n Saul the son of Kish was taken<\/em> ] The description of the process of casting lots is abridged. The family taken would be brought by houses<\/em>, and the house taken then brought by persons<\/em>. The Sept. inserts “and they bring the family of Mattari man by man,” which must be understood, as in Jos 7:17<\/span>, to mean the heads of houses only, not all the individuals of the family, which would be far too long a process. In this way Kish would be taken, and finally, when he brought his household forward man by man, Saul was taken.<\/p>\n he could not be found<\/em> ] Natural feelings of modesty and humility prompted Saul to hide himself. He knew already that he was the object of God’s choice, but he would not appear to court advancement, or in any way put himself forward for the royal dignity.<\/p>\n The family of Matri – <\/B>This name occurs nowhere else among the families of Benjamin, or in the genealogy of Saul. (See 1Sa 9:1<\/span> note.)<\/P><\/p>\n Verse 21<\/span>. When they sought him, he could not be found.<\/B><\/I>] Through modesty or fear he had secreted himself.<\/P> <\/p>\n And when he had caused the tribe of Benjamin to come near by their families<\/strong>,…. By the heads of them, to have lots cast for them, out of which of the families the king should be chosen:<\/p>\n the family of Matri was taken<\/strong>; that is, by lot; the lot fell upon that family for the choice of a king out of them: in the account of the families of the tribe of Benjamin, 1Ch 8:1<\/span> no mention is made of this family, nor any where else, and yet no doubt there was such a family, and Saul was of it; it seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so:<\/p>\n and Saul the son of Kish was taken<\/strong>; the lot being cast upon the men in the family of Matri, though it is not expressed, fell upon Saul; for though he was not there, as Jarchi observes, the lot fell upon him; for their names were written on a piece of paper, and put into a box, and the prophet put in his hand and took out one, and on that was the name of Saul, and this was the manner of the lot:<\/p>\n and when they sought him, he could not be found<\/strong>; because he had hid himself, as in the next verse; it is very probable, and indeed plain, that he was in this assembly at the first opening of it; and knowing what Samuel had said and done to him, and perceiving in what way the lot was going concerning the same, the tribe of Benjamin being taken, he concluded how it would issue, and therefore left the assembly, and hid himself, as follows.<\/p>\n 1Sa. 10:22<\/span>. They inquired of the Lord and the Lord answered.<\/strong> The inquiry was made through the high priest, by means of the Urim and Thummim. There can be no doubt that in a gathering of the people for so important a purpose, the high priest would also be present, even though this is not expressly stated. (Keil)<\/em>. The high-priests office was vacant, some other, not Samuel, who presided over the assembly and the election, but a priest, in the high priestly robes, conducted the solemn inquiry, which was exclusively the privilege of the priests. (Erdmann)<\/em>. If the man should yet come hither;<\/strong> rather, has any one else come hither? i.e.<\/em>, besides those here present among whom Saul was not to be found. (Erdmann)<\/em>. Among the stuff.<\/strong> Rather, the baggage<\/em>. The assembly was like a camp, and the baggage of the whole congregation was probably collected in one place, where the waggons were arranged for protection. (Biblical Commentary)<\/em>. The ground was his diffidence and shyness in respect to appearing publicly before the whole people. Nagelsbach<\/em> rightly remarks that his hiding behind the baggage during the election is not in conflict with the account of his change of mind. At so decisive a moment, which turns the eyes of all on one<\/em> with the most diverse feelings, the heart of the most courageous man may well beat. (Erdmann)<\/em>.<\/p>\n 1Sa. 10:23<\/span>. He was higher than any of the people,<\/strong> etc. When in battle much less depended on military skill than upon the bodily prowess of the chief in single combats, or in the partial actions with which most battles commenced, it was natural that the people should take pride in the gigantic proportions of their leader, as calculated to strike terror into the enemy, and confidence into his followers; besides, it was no mean advantage that the crest of the leader should, from his tallness, be seen from afar by his people. The prevalence of this feeling of regard for personal bulk and stature is seen in the sculptures of ancient Egypt, Assyria, and Persia, and even in the modern paintings of the last-named nation, in which the sovereign is invested with gigantic proportions in comparison with the persons around him. (Kitto)<\/em>.<\/p>\n 1Sa. 10:24<\/span>. God save the king,<\/strong> Rather, let the king live<\/em>. The Hebrew is equivalent to the French Vive le Roi<\/em>.<\/p>\n 1Sa. 10:25<\/span>. Samuel told the people the manner of the kingdom.<\/strong> On the first establishment of the kingdom it was possible to make conditions and to impose restrictions, to which any future king, royal by birth, and on whom the crown devolved by hereditary right, would not very willingly submit. There can be no doubt that the people, under the infatuation which now possessed them, would have put themselves under the monarchy without any conditions whatever, and it is entirely owing to the wise forethought of Samuel, acting under the Divine direction, that this evil was averted, and the kings of Israel did not become absolute and irresponsible masters of the lives and properties of their subjects. (Kitto)<\/em>. This law<\/em> of the kingdom is not identical with the manner<\/em> of the king described by Samuel in 1Sa. 8:11-18<\/span>. The Hebrew word rendered manner in both places is mishpat<\/em>, which properly means judgment, right, law<\/em>, that which is strictly de jure;<\/em> but it also signifies usage, manner, custom<\/em>, that which is de facto<\/em>, and the mishpat<\/em> of the kingdom<\/em> here expresses the former, but the mishpat<\/em> of the king<\/em> in chap. 8 comprehends also the latter. (Wordsworth)<\/em>. In content it was no doubt essentially the same with the law of the king in Deu. 17:14-20<\/span>, especially 1Sa. 10:19-20<\/span>, and therefore related to the divinely-established rights and duties of the theocratic king, the fulfilment of which the people were authorised to demand from him. (Erdmann)<\/em>. Wrote it in a book.<\/strong> We find here the first trace, after the written records of Moses, of writing among the prophets, long before the literary activity to which we owe what we have now. (Erdmann)<\/em>. Laid it up before the Lord.<\/strong> It was, no doubt, placed in the tabernacle, where the law of Moses was also deposited. (Keil)<\/em>.<\/p>\n 1Sa. 10:26<\/span>. A band of men,<\/strong> etc.; rather, the host;<\/em> but here it does not signify a large military force, but a crowd of brave men whose hearts God had touched to give him a royal escort, and show their readiness to serve him. (Keil)<\/em>.<\/p>\n 1Sa. 10:27<\/span>. Children of Belial<\/strong> (see on 1Sa. 2:12<\/span>). Presents,<\/strong> Minchah<\/em>. The token of homage and acknowledgment from the subject to the sovereign, and from the tributary nation to their suzerain (see 2Sa. 8:2<\/span>; 2Sa. 8:6<\/span>; Jdg. 3:17-18<\/span>; 1Ki. 4:21<\/span>, etc.). (Biblical Commentary)<\/em>. But he held his peace.<\/strong> Literally, He was as being deaf, i.e.<\/em>, he acted as if he had not heard.<\/p>\n (21) The family of Matri was taken.<\/strong>In none of the Benjamite genealogies connected with the royal house of Saul does this name occur. We cannot account for the omission. Ewald conjectures that the name Matri is a corruption from Bikri (see 1Ch. 7:8<\/span>).<\/p>\n 21<\/strong>. <\/strong> Family of Matri <\/strong> Not mentioned among the families <\/em> of Benjamin in Num 26:38-41<\/span>; but probably a new family that arose in Benjamin after the tribal war. See note on 1Sa 9:1<\/span>. <\/p>\n He could not be found <\/strong> Saul knew from his former interview with Samuel, what the result of this casting of lots would be, and probably a feeling of mingled reserve, timidity, and embarrassment led him to hide himself.<\/p>\n 1Sa 10:21<\/span><\/em><\/strong>. <\/strong>And when they sought him, he could not be found<\/em><\/strong><\/strong> When the lot of Saul, appointing him to the kingdom, came up, he, who already knew what would be the case, had withdrawn himself; moved either by modesty, or by a dread of the weight of so great an office. The Jews have a good observation upon this occasion, that “whosoever flies dominion, him dominion follows.” <\/p>\n REFLECTIONS <\/strong>on <\/em><\/strong>1Sa 10:17-27<\/span><\/em><\/strong>.<\/strong>The people’s impatience for a king is now to be gratified. A solemn convocation is called at Mizpeh, under Samuel as president, in order to fix on the person. <\/p>\n 1. Samuel opens the convocation with a severe rebuke of their wickedness in thus resolving to have a king, which was, in fact, rejecting God, who had hitherto governed them more immediately himself, and saved them by multiplied miracles. What man could they choose like unto him? Note; <\/em>They who reject God’s government, sin against their own mercies. <\/p>\n 2. The choice of the person being yet to be referred to God, Samuel causes the tribes to come near, by their representatives, in order to cast lots, and Benjamin is chosen. Of the families of Benjamin, the lot falls on that of Matri, and Saul the son of Kish is fixed upon as the man. But while any other man would have been eager to shew himself, they cannot find him: for, perceiving how the lot was going, and expecting from what had passed that it would fall on him, he hid himself, unwilling to take a charge for which he apprehended he was unqualified; fearing too, perhaps, that this crown would be a crown of thorns, when God’s displeasure at the matter had been so solemnly declared, and the state of affairs from the Philistines and Amorites looked so lowering and dangerous. 5. The king, being chosen of God, must rule according to divine prescription. The manner of the kingdom, how he must govern, and they obey, Samuel declares; and for the continual observance of these rules, writes them in a book, to be laid up in the tabernacle, and referred to on occasion. Note; <\/em>Kings must remember, though they are above others, they ought not to be above law. <\/p>\n 6. The congregation broke up with very different sentiments of their king. Some respected the Divine choice, and when Saul returned to his house at Gibeah they accompanied him as a body-guard to do him honour, having their hearts touched of God, <\/em>and being inclined to pay the duty that they owed to their new sovereign. But others, sons of Belial, who had no regard for a king of God’s appointment, arrogantly conceiting that they could have chosen a man of greater power, influence, and rank, than the son of Kish, perhaps envious at his advancement, and thinking themselves injured by the preference given him, despised him as a mean contemptible fellow, unfit to be a king, and would not congratulate him on his accession, nor bring him any presents in token of their submission and allegiance. This contempt Saul wisely overlooked, till a proper occasion offered to shew how deserving he was of the honour conferred on him, by deeds of valour which should shame his enemies to an acknowledgment of his desert. Note; <\/em>(1.) When God touches the heart, we shall be inclined to follow cheerfully Jesus our king. (2.) They who are offended at the meanness of Jesus in the manger, will tremble before him when he shall come at the head of his angelic hosts. (3.) It is sometimes wisdom to conceal our knowledge of the wrongs done us, lest the breach be made irreparable which patience and forbearance might have healed. <\/p>\n 1Sa 10:21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.<\/p>\n Ver. 21. The family of Matri was taken.<\/strong> ] Which is not the name of a man – see 1Ch 8:30<\/span> ; but signifieth a mark, saith one out of Lyra; whence he eoncludeth that the family of Matri was of those that could shoot at a mark so excellently. Jdg 20:16 Fides sit penes Authorem.<\/p>\n and Saul. Septuagint reads “and [when he had brought near the family of Matri man by man] Saul”. Compare Jos 7:17. <\/p>\n Reciprocal: 1Sa 14:41 – And Saul 2Sa 3:19 – Benjamin Pro 18:18 – General Jon 1:7 – and let Act 13:21 – Saul<\/p>\n 1Sa 10:21. When they sought him, he could not be found Having withdrawn himself, either out of feebleness of spirit, as some think, or rather out of modesty, he declined so high an authority unless imposed upon him. Or perhaps he was discouraged, and even affrighted, when he heard Samuel still representing God as offended with them for asking a king; which he might think was to reject his government.<\/p>\n When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 21. the family of Matri ] The family of the Matrites is nowhere else mentioned. It has … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 10:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7448","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7448","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7448"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7448\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7448"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7448"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7448"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
3. The people hereupon inquire farther; whether he who was chosen should yet come to the assembly, or how they might find him? And they are directed to fetch him from his hiding-place among the baggage, which was immediately done.
4. When he appeared, his majestic presence seemed designed for the dignity to which he was advanced. Samuel bids them look upon him, tall as a cedar, and admire the divine choice of a person so suited to their wishes: hereupon the earth rings with shouting, God save the king, <\/em>or Let the king live; <\/em>let his reign be long and glorious, under the Divine protection and blessing. Note; <\/em>It is the duty of every good subject to pray for the life and prosperity of the sovereign whom God appoints over him. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"