15<\/strong>. there they made Saul king<\/em> ] The choice of Saul as king, privately made by God through Samuel, and publicly confirmed by the election at Mizpah, had received an unmistakable ratification in his victory over Nahash. His detractors were silenced, and the unanimous consent of the people accepted him. The assembly now held after the general levy for the war was probably larger and more representative of the whole nation than the previous one at Mizpah.<\/p>\n The Sept. has, “and Samuel anointed Saul there to be king,” which may possibly be the original reading. A public anointing would be natural, for that recorded in ch. 1Sa 10:1<\/span> was strictly private, and the use of the title “the Lord’s anointed” in ch. 1Sa 12:3<\/span> gains point if the ceremony had just been performed. That it might be repeated we know from the case of David, who was thrice anointed.<\/p>\n sacrifices of peace-offerings<\/em> ] Thank-offerings to Jehovah for the deliverance he had wrought, and for the establishment of the kingdom.<\/p>\n Made Saul king – <\/B>The Septuagint has another reading, and Samuel anointed Saul king there. The example of David, who, besides his original anointing by Samuel 1Sa 16:12-13<\/span>, was twice anointed, first as king of Judah 2Sa 2:4<\/span>, and again as king over all Israel 2Sa 5:3<\/span>, makes it probable that Saul was anointed a second time; but this may be included in the word made king (see 1Sa 12:3<\/span>, 1Sa 12:5<\/span>).<\/P><\/p>\n Verse 15<\/span>. There they made Saul king<\/B><\/I>] It is likely, from these words, that Saul was anointed a second time; he was now publicly acknowledged, and there was no gainsayer. Thus far Saul acted well, and the kingdom seemed to be confirmed in his hand; but soon through imprudence<\/I> he lost it.<\/P> <\/P> ON the custom referred to in 1Sa 11:7<\/span> I am favoured with the following observations by a learned correspondent: –<\/P> <\/P> “It is considered that the authenticity of records respecting a peculiar people cannot be better illustrated, or the fidelity of the historian more clearly ascertained, than by proving that the manners and customs recorded are in unison with, or bear a resemblance to, the manners and customs of other nations of the same antiquity; or, what may be more correct, in a similar state of improvement; and the records of such rites and customs may possibly acquire an additional mark of authenticity, when the similarity is not so exact as to admit a presumption that the customs of one nation were merely copied from the other.<\/P> <\/P> “Sir Walter Scott, in the third canto of the Lady of the Lake<\/I>, describes the rites, incantations, and imprecations, used prior to the fiery cross being circulated, to summon the rough warriors of ancient times to the service of their chief; and in the first note of this canto he alludes to this ancient custom which, in comparatively modern times, has been used in Scotland, and proves that a similar punishment of death or destruction of the houses for disobeying the summons was inflicted by the ancient Scandinavians, as recorded by Olaus Magnus, in his history of the Goths. A custom still more in point than the one cited may be found to have existed in a more ancient nation, whose history is supposed the most, if not the only authentic narrative of deeds of ancient times, and which also records the sanguinary manners of uncultivated nations; see the preceding chapter, first eight verses. 1Sa 10:1-8<\/span> The similarity of the custom is to be found in the seventh verse; with the Highlanders a goat was slain; with the Israelites, an ox. The exhibition of a cross stained with the blood of the sacrificed animal was the summons of the former, while part of the animal was the mandate of the latter. Disobedience in the one nation was punished with the death of the parties, and burning of their dwellings; in the other, the punishment was more simple, and more allusive to the sacrificed emblem, the forfeiture or destruction of their oxen. It is not difficult to judge whether the comparison be correct.<\/P> <\/P> “The first verses record the sanguinary practices of ancient times, which to many appear merely as the gratification of revenge, or as proofs of victory; yet when it is considered that the right eye must chiefly aid the warrior in aiming at his adversary, whether the weapon be of ancient or modern warfare, here arises a military reason, corroborative of the truth of history, for the deprivation, and in some degree lessening the cruelty of the mutilation, which would be increased if it were caused by revenge or wantonness; though Nahash declares it to be a reproach upon all Israel.”<\/P> <\/p>\n They made Saul king, <\/B>i.e. they recognized him, or owned and accepted him for their king by consent; for, to speak properly, Saul was not made or constituted king by the people, but by the Lords immediate act: see 1Sa 8:9<\/span>; 10:1<\/span>. <\/P> Before the Lord; <\/B>who was there present in a special manner; both because the people of the Lord were there assembled, and because there was an altar, as the following sacrifices show. The same phrase is used 1Sa 10:17<\/span>; 14:18<\/span>. <\/P> They sacrificed sacrifices of peace-offerings; <\/B>partly to praise God for so glorious a victory, and for the firm settlement of the distracted kingdom; and partly to implore the presence and assistance of God to the king and kingdom, in all their affairs and exigencies. <\/P> <\/p>\n And all the people went to Gilgal<\/strong>,…. Agreed to the motion, and marched along with Saul and Samuel thither:<\/p>\n and there they made Saul king before the Lord in Gilgal<\/strong>; that is, they declared him to be king there; he was inaugurated into, and invested with his office, otherwise it was God only that made him king, who only had the power of making one, see Ac 2:36<\/span>. Josephus says e that Samuel anointed him with the holy oil; and so the Septuagint version here renders it,<\/p>\n “and Samuel anointed Saul there to be king;”<\/p>\n and it is not improbable, that as he privately anointed him, he did it publicly also; if not at the election of him, then at this time; and it is observable, that in the next chapter, and not before, he is called the Lord’s anointed. Now this was “before the Lord”; in this place; this being, as Abarbinel observes, a sanctified place, where the tabernacle and ark of God had been; and he supposes it probable that the ark was brought hither; but it was enough that the people and congregation of the Lord were here, and who, when assembled in his name, his presence was with them:<\/p>\n and there they sacrificed sacrifices of peace offerings before the Lord<\/strong>; where an altar was built, and on which they offered these peace offerings by way of thanksgiving, partly for the victory obtained over the Ammonites, and partly for the renewal of the kingdom to Saul, and their unanimity in it, as well as to implore and obtain future peace and prosperity:<\/p>\n and there Saul, and all the people of Israel, rejoiced greatly<\/strong>; they in their king, and he in the good will of his people, and both in the great salvation God had wrought for them.<\/p>\n e Ut supra, (Antiqu. l. 6. c. 5.) sect. 4.<\/p>\n (15) And there they made Saul king before the Lord in Gilgal.<\/strong>We must not understand with the LXX. Version that Saul was anointed afresh at Gilgal. The Greek Version reads, and Samuel anointed Saul king there. The Gilgal convention was nothing more than a solemn national confirmation of the popular election at Mizpeh. The words before the Lord, imply the presence of the Ark, or of the high priest with the mystic Urim and Thummim. Bishop Wordsworth understands the words they made Saul king to signify that after this the people would not allow him any longer to lead a private life, but they made him to assume the royal state and authority to which he had been appointed by God.<\/p>\n 15<\/strong>. <\/strong> There they made Saul king before the Lord <\/strong> Whether Samuel anointed him again on this occasion we are not told, but it is certain that by some formal ceremony he was set apart and recognised as king. Samuel’s speaking of him as Jehovah’s anointed (1Sa 12:3<\/span>) makes it probable that the public anointing was done at this time. One prominent ceremony of the occasion was the sacrifices of peace offerings<\/strong>. In these the worshipper himself received the greater part of the animal slain, and with it held a feast of thanksgiving; an appropriate service for that proud occasion, when all the men of Israel rejoiced greatly<\/strong>.<\/p>\n 1Sa 11:15<\/span><\/em><\/strong>. <\/strong>There they made Saul king<\/em><\/strong><\/strong> The meaning is, that there they proclaimed and publicly acknowledged Saul for their king. The Targum expresses it very well, they made Saul to reign.<\/em> <\/p>\n REFLECTIONS.<\/strong>The sons of Belial now shall see whether Saul is able to save them, or not. <\/p>\n 1. Saul was in the field, tending his cattle, when the message came. Though chosen to be a king, yet returning to his old employment till God should call him out to action, as he followed his cattle home, the cry of the people excited his inquiry; and when he heard the cause, anger against the inhuman Ammonite kindled in his bosom; he felt his spirit moved with unusual ardour, and instantly resolved the rescue of Jabesh-gilead. Note; <\/em>(1.) We must not hear the sorrows of the afflicted without kind inquiries, and proffering ready help to alleviate their miseries. (2.) A holy indignation against deeds of cruelty and wickedness is highly commendable. <\/p>\n 2. The method that he took to raise the forces of Israel; He hewed a yoke of oxen in pieces, and sent these by the messengers into all the coasts, threatening so to do by their oxen who should be absent from the general rendezvous; and joined Samuel’s name with his own, both to pay him honour, and to engage the readier submission. The effect produced was great; God put his fear upon the people, and they instantly assembled from every quarter, to the number of three hundred thousand men of Israel, besides thirty thousand of Judah; whose proportion, though apparently smaller than might be expected, may easily be accounted for, as the Philistines lay on their borders, against whom they must be guarded. Note; <\/em>Where the fear of God is in the heart, there men will make conscience of their duty in every station, and be, on principle, good subjects, good soldiers, and good servants. <\/p>\n 3. Confident of success, Saul sends the messengers back with assurance of immediate relief: he doubted not but on the morrow he should be with them, which filled the city with joy. To perform his promise, he marches instantly in three bodies; and though the distance was sixty miles, and all on foot, on the third day before the morning-watch, he broke into the camp of the Ammonites, lulled into security with the message which the men of Jabeth-gilead had sent them on the return of the messengers, that they would come out to them the next day. A general route ensued; till mid-day, they made havock of the flying Ammonites; and so dispersed and destroyed them, that not two of all their numerous hosts were left together. Note; <\/em>When we go out. dependant upon God, we shall return crowned with victory. <\/p>\n 4. Samuel, it seems, had either accompanied them in the expedition, or met them on their return: and, jealous now for the honour of their king, endeared to them by his victory, though they had before taken notice of the insult, the people apply to him, as judge in Israel, for the death of these sons of Belial, who had despised the anointed of the Lord. Saul, like a good king, taking more pleasure in exercising his clemency, than executing the offenders, interposes, and will not have that day stained with Israelitish blood, in which God had wrought so great a salvation for them. Note; <\/em>All our successes must be ascribed to God; for it is his arm alone that obtains the victory for us over our enemies spiritual and temporal. Samuel now seizes the favourable disposition of the people, to confirm the kingdom to Saul: he led them to Gilgal; and, amidst the joyful sacrifices for their past victory, Saul is solemnly invested with the supreme power by universal consent, and with great solemnity. Note; <\/em>It is good to make use of a favourable gale while it blows. <\/p>\n REFLECTIONS<\/p>\n<\/p>\n MY soul! in those Ammorites behold the sworn foes, not of Israel of old only, but of the Israel of God, in all ages. How alive are they to harrass, and afflict believers. The reproach of Israel is their delight. To put out their right eyes would be their highest joy. And how hast thou, my soul, been ready to serve them, like the men of , Jabesh-Gilead, and to make any covenant with them, if they would but be easy in their government. Dearest Jesus! be thou everlastingly praised, that thou wouldst not let me rest in this yoke of sin, but didst come to my rescue, and hast gotten thyself the victory, and brought down thine, and my enemies under thy feet. Oh! grant, heavenly Lord, that I may never more, after so complete a deliverance, be brought under the dominion of the enemy, nor meanly seek peace with thine, and my sworn foes. Give me grace and strength, openly, and boldly in thy great name, to wage war with sin, Satan, and the world. And in all my spiritual warfare, do thou as the great Captain of thy little army, go on before me, and make me more than conqueror, through thee, who hast loved me! Let this be my every day song; the Lord is my light, and my salvation, whom then shall I fear; the Lord is my strength, and my song, and he is become my salvation.<\/p>\n 1Sa 11:15 And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.<\/p>\n Ver. 15. And there they made Saul king.<\/strong> ] Serrarius saith these were the ceremonies used at such a time: (1.) They set the king in his throne; (2.) They crowned him; (3.) They anoined him; (4.) They put the book of the law into his hand: They took an oath of him to observe it; (6.) They offered sacrifices of all sorts; (7.) They showed various signs and testimonies of public joy.<\/p>\n sacrificed sacrifices. Figure of speech Polyptoton App-6<\/p>\n before the Lord: 1Sa 10:17 <\/p>\n sacrificed: 1Sa 10:8, Exo 24:5, 1Ch 29:21-24 <\/p>\n rejoiced greatly: 1Sa 8:19, 1Sa 12:13-15, 1Sa 12:17, Hos 13:10, Hos 13:11, Jam 4:16 <\/p>\n Reciprocal: Gen 31:46 – an heap Jos 4:19 – Gilgal Jdg 11:11 – before 1Sa 7:17 – he built 1Sa 13:4 – to Gilgal 1Sa 31:6 – General 2Sa 5:3 – made 2Sa 19:15 – Gilgal 1Ki 1:25 – slain 1Ki 1:40 – rejoiced 2Ki 10:3 – Look even 2Ki 21:24 – made Josiah 1Ch 11:3 – David made Act 13:21 – Saul<\/p>\n 1Sa 11:15. There they made Saul king Owned and accepted him for their king. Saul had been anointed in Ramah, and chosen by lot in Mizpeh; but still some disdained to acknowledge him for their king, which made him content himself for a time with a private life. But now, after this signal token of Gods presence with him, in the late victory, he was, by common consent, received by all the people for their king. Before the Lord Not before the ark, the symbol of Gods presence, as the expression sometimes means; for the ark was now at Kirjath-jearim, and not at Gilgal; but in a solemn manner, as in Gods presence, appealing to him as a witness of their sincerity in this transaction, and with solemn sacrifices and prayers for his blessing upon it. <\/p>\n 11:15 And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of {i} peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.<\/p>\n (i) In sign of thanksgiving for the victory.<\/p>\n And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly. 15. there they made Saul king ] The choice of Saul as king, privately made … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 11:15”<\/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-7469","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7469","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=7469"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7469\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7469"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7469"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7469"}],"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: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/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
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"