Teks -- 1 Samuel 10:1-27 (NET)

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s head. Samuel kissed him and said, “The Lord has chosen you to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen you as leader over his inheritance. 10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! He is asking, “What should I do about my son?”’ 10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person. 10:7 “When these signs have taken place, do whatever your hand finds to do, for God will be with you. 10:8 You will go down to Gilgal before me. I am going to join you there to offer burnt offerings and to make peace offerings. You should wait for seven days, until I arrive and tell you what to do.”

Saul Becomes King

10:9 As Saul turned to leave Samuel, God changed his inmost person. All these signs happened on that very day. 10:10 When Saul and his servant arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul and he prophesied among them. 10:11 When everyone who had known him previously saw him prophesying with the prophets, the people all asked one another, “What on earth has happened to the son of Kish? Does even Saul belong with the prophets?” 10:12 A man who was from there replied, “And who is their father?” Therefore this became a proverb: “Is even Saul among the prophets?” 10:13 When Saul had finished prophesying, he went to the high place. 10:14 Saul’s uncle asked him and his servant, “Where did you go?” Saul replied, “To look for the donkeys. But when we realized they were lost, we went to Samuel.” 10:15 Saul’s uncle said, “Tell me what Samuel said to you.” 10:16 Saul said to his uncle, “He assured us that the donkeys had been found.” But Saul did not tell him what Samuel had said about the matter of kingship. 10:17 Then Samuel called the people together before the Lord at Mizpah. 10:18 He said to the Israelites, “This is what the Lord God of Israel says, ‘I brought Israel up from Egypt and I delivered you from the power of the Egyptians and from the power of all the kingdoms that oppressed you. 10:19 But today you have rejected your God who saves you from all your trouble and distress. You have said, “No! Appoint a king over us.” Now take your positions before the Lord by your tribes and by your clans.’” 10:20 Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen by lot. 10:21 Then he brought the tribe of Benjamin near by its families, and the family of Matri was chosen by lot. At last Saul son of Kish was chosen by lot. But when they looked for him, he was nowhere to be found. 10:22 So they inquired again of the Lord, “Has the man arrived here yet?” The Lord said, “He has hidden himself among the equipment.” 10:23 So they ran and brought him from there. When he took his position among the people, he stood head and shoulders above them all. 10:24 Then Samuel said to all the people, “Do you see the one whom the Lord has chosen? Indeed, there is no one like him among all the people!” All the people shouted out, “Long live the king!” 10:25 Then Samuel talked to the people about how the kingship would work. He wrote it all down on a scroll and set it before the Lord. Then Samuel sent all the people away to their homes. 10:26 Even Saul went to his home in Gibeah. With him went some brave men whose hearts God had touched. 10:27 But some wicked men said, “How can this man save us?” They despised him and did not even bring him a gift. But Saul said nothing about it.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Sa 10:1 - Poured it

Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church.

Wesley: 1Sa 10:1 - Kissed

As a testimony of his sincere friendship and affection to him.

Wesley: 1Sa 10:1 - His inheritance

That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God.

Wesley: 1Sa 10:2 - Rachel's sepulchre

In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.

Wesley: 1Sa 10:3 - Plain

Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place.

Wesley: 1Sa 10:3 - Bethel

Properly so called, which was in Ephraim, where there was a noted high - place, famous for Jacob's vision there, Gen 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.

Wesley: 1Sa 10:5 - Prophets

By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things.

Wesley: 1Sa 10:5 - Psaltery

Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God's service.

Wesley: 1Sa 10:5 - Prophesy

Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit.

Wesley: 1Sa 10:6 - Will come

Heb. will leap, or rush upon thee.

Wesley: 1Sa 10:6 - Another man

That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.

Wesley: 1Sa 10:7 - Thou do

Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.

Wesley: 1Sa 10:8 - Till I come

This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh, 1Sa 10:17, &c. where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal once before the time here spoken of, 1Sa 11:14-15,) and partly, by comparing this place with 1Sa 13:8, &c. where we find Saul charged with the violation of this command, two years after the giving of it. It seems this is given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, Jos 4:19-24, and for other eminent instances of God's favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for he tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions.

Wesley: 1Sa 10:10 - Prophesied

The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the other 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.

Wesley: 1Sa 10:11 - Is Saul

A man never instructed, nor exercised in, nor inclined to these matters.

Wesley: 1Sa 10:12 - Who is, &c.

_Who is the father of all these prophets, among whom Saul now is one? Who is it that instructs and inspires them but God? They have it not from their parents, nor from their education, but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man with the same skill. And therefore wonder not at this matter, but give God the glory of it.

Wesley: 1Sa 10:12 - A proverb

Used when any strange, or unexpected thing happened.

Wesley: 1Sa 10:13 - High place

Returning thither with the prophets, to praise God for these wonderful favours, and to beg counsel and help from God in this high business.

Wesley: 1Sa 10:16 - Told not

In obedience to Samuel, who obliged him to secrecy: and from an humble modesty.

Wesley: 1Sa 10:19 - Now therefore, &c.

_He puts them upon chusing their king by lot, that all might know God had chosen Saul (for the disposal of the lot is of the Lord) and to prevent all dispute and exception.

Wesley: 1Sa 10:20 - Benjamin

Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger and therefore conferred upon an obscure tribe.

Wesley: 1Sa 10:22 - Enquired

Either by Urim or Thummim, which was the usual way of enquiry. Or, by Samuel, who by his prayer procured an answer.

Wesley: 1Sa 10:22 - Stuff

Among the carriages or baggage of the people there assembled. This he probably did, from a sense of his own unworthiness.

Wesley: 1Sa 10:24 - None like him

As to the height of his bodily stature, which was in itself, commendable in a king, and some kind of indication of great endowments of mind.

Wesley: 1Sa 10:24 - God save the king

Heb. let the king live; that is, long and prosperously. Hereby they accept him for their king, and promise subjection to him. None will be losers in the end by their humility and modesty. Honour, like the shadows, follows them that flee from it, but flees from them that pursue it.

Wesley: 1Sa 10:25 - Manner of the kingdom

The laws and rules by which the kingly government was to be managed; agreeable to those mentioned Deu 17:16, &c.

Wesley: 1Sa 10:25 - Before the Lord

Before the ark, where it was kept safe from depravation.

Wesley: 1Sa 10:26 - Went home

Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately 'till he had an occasion to shew himself in a more illustrious manner.

Wesley: 1Sa 10:26 - Then went

To give him safe and honourable conduct to his house, though not to abide with him there, which did not suit his present circumstance.

Wesley: 1Sa 10:27 - No presents

As subjects in those times used to do to their kings. This was an evidence both of his humility, and the mercifulness of his disposition. So Christ held his peace, in the day of his patience. But there is a day of recompense coming.

JFB: 1Sa 10:1 - Then Samuel took a vial of oil

This was the ancient (Jdg 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (2Sa 2:4; 2Sa 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki 1:39; 2Ki 11:12; 2Ki 23:30; 2Ch 23:11).

JFB: 1Sa 10:1 - kissed him

This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Psa 2:12).

JFB: 1Sa 10:2 - When thou art departed from me to-day

The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.

JFB: 1Sa 10:2 - Rachel's sepulchre

Near Beth-lehem (see on Gen 35:16).

JFB: 1Sa 10:2 - Zelzah

Or Zelah, now Bet-jalah, in the neighborhood of that town.

JFB: 1Sa 10:3 - the plain

Or, "the oak of Tabor," not the celebrated mount, for that was far distant.

JFB: 1Sa 10:3 - three men going up to God to Beth-el

Apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

JFB: 1Sa 10:5 - the hill of God

Probably Geba (1Sa 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Ch 25:1, 1Ch 25:7).

JFB: 1Sa 10:6 - the Spirit of the Lord will come upon thee

Literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

JFB: 1Sa 10:8 - thou shalt go down before me to Gilgal

This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.

JFB: 1Sa 10:9-11 - when he had turned his back to go from Samuel, God gave him another heart

Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs [1Sa 10:7-8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see 1Sa 19:24). The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.

JFB: 1Sa 10:12 - But who is their father?

The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.

JFB: 1Sa 10:17-25 - Samuel called the people together . . . at Mizpeh

A shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.

JFB: 1Sa 10:26 - And Saul also went home to Gibeah

Near Geba. This was his place of residence (see Jdg 20:20), about five miles north of Jerusalem.

JFB: 1Sa 10:26 - there went . . . a band of men, whose hearts God had touched

Who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."

JFB: 1Sa 10:27 - the children of Belial said, How shall this man save us? And they despised him, and brought him no presents

In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.

Clarke: 1Sa 10:1 - Took a vial of oil

Took a vial of oil - The reasons of this rite the reader will find largely stated in the note on Exo 29:7. The anointing mentioned here took place in the open field. See the preceding chapter, 1Sa 9:26-27 (note). How simple was the ancient ceremony of consecrating a king! A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply נגיד nagid , a captain - one who goes before and leads the people.

Clarke: 1Sa 10:2 - Rachel’ s sepulcher

Rachel’ s sepulcher - This was nigh to Bethlehem. See Gen 35:19

Clarke: 1Sa 10:2 - At Zelzah

At Zelzah - If this be the name of a place, nothing is known of it

The Hebrew בצלצח betseltsach is translated by the Septuagint ἁλλομενους μεγαλα, dancing greatly: now this may refer to the joy they felt and expressed on finding the asses, or it may refer to those religious exultations, or playing on instruments of music, mentioned in the succeeding verses.

Clarke: 1Sa 10:3 - Three men going up to God to Bethel

Three men going up to God to Bethel - Jacob’ s altar was probably there still, Gen 28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice

The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.

Clarke: 1Sa 10:4 - And they will salute thee

And they will salute thee - ושאלו לך לשלום veshaalu lecha leshalom , "And they will inquire of thee concerning peace,"i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum , Peace to you! is the mode of compellation: Alicum essalaam , To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

Clarke: 1Sa 10:5 - The hill of God

The hill of God - The Targum says, "The hill on which the ark of the Lord was. Calmet supposes it to be a height near Gibeah

Clarke: 1Sa 10:5 - The garrison of the Philistines

The garrison of the Philistines - Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check

Clarke: 1Sa 10:5 - A company of prophets

A company of prophets - A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: "When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor’ s silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet often signifies sons or scholars of the prophets, and that prophesying often implies singing, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places were used for sacrifices; and in one case music, it is certain, played before them when they went up to worship, Isa 30:29. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise and music playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them, and find himself turned into another man; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honors, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deu 17:18, Deu 17:20, which accomplishment some youth had gained whom Saul met with, and who was honored with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea.

On the word prophet, and the general account given here, I shall introduce the following illustrations from another work: -

"The word prophet generally conveys the idea of a person so far acquainted with futurity as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy is usually understood to imply the foretelling such an event, the time of its appearance, and the place of its operation, with some preceding and subsequent circumstances. But that this was the original and only meaning of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Gen 20:7, where the Lord says of Abraham to Abimelech, He is a prophet, ( נביא הוא nabi hu ), and will pray ( ויתפלל veyith -pallel , will make earnest intercession) for thee. In the common acceptation of the word it is certain Abraham was no prophet; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer - one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word נביא nabi is used in several places in the Old Testament

"It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related 1Sa 10:9-13; 1Sa 19:20-24. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them, to which he was led by the Spirit of the Lord which came upon him

"That this can mean no more here than prayer and supplication to God, accompanied probably with edifying hymns of praise and thanksgiving, (for they had instruments of music, 1Sa 10:5), needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart (1Sa 10:9)-a disposition totally different from what he had ever before possessed, and taught him to pray

"Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, (1Sa 19:20), while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul’ s acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now he got that other good Spirit from God, a sufficient proof that he had it not before). These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is Saul also among the prophets? That is, in modern language, ‘ Can this man pray or preach? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?’ Yes, for God may have given him a new heart; and the Spirit of God, whose inspiration alone can give sound understanding in sacred things, may have come upon him for this very purpose, that he might announce unto you the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort

"The history of Elijah and the priests of Baal, mentioned in 1 Kings 18:17-40, throws farther light on this subject. In 1Ki 18:26 it is said, ‘ They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied ( ויתנבאו vaiyithnabbeu , and they made supplication) until the time of the evening sacrifice.’ From the whole context it is plain that earnest, importunate prayer, is alone what is meant by prophesying in this text. See also 1Co 14:3 (note)

"And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of prayer, who were continually interceding with God in behalf of those to whom they ministered, the term נביא nabi became their proper appellative; and thus a part of their office, intercessors for the people, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for and instruct the people, but also to predict those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants."See a sermon which I have printed on 1Co 14:3, entitled, "The Christian Prophet and his Work;"and see the note on Gen 20:7

Clarke: 1Sa 10:5 - A psaltery

A psaltery - נבל nebel . As the word signifies in other places a bottle or flagon, it was probably something like the utricularia tibia or Bag-Pipe. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews

Clarke: 1Sa 10:5 - A tabret

A tabret - תף toph ; a sort of drum or cymbal

Clarke: 1Sa 10:5 - A pipe

A pipe - חליל chalil , from חל chal , to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like

Clarke: 1Sa 10:5 - A harp

A harp - כנור kinnor ; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms.

Clarke: 1Sa 10:7 - Thou do as occasion serve thee

Thou do as occasion serve thee - After God has shown thee all these signs that thou art under his especial guidance, fear not to undertake any thing that belongs to thy office, for God is with thee

What a number of circumstances thus precisely foretold! Does not this prove that Samuel was under the continual inspiration of the Almighty?

Clarke: 1Sa 10:8 - Seven days shalt thou tarry

Seven days shalt thou tarry - I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See 1Sa 11:14, 1Sa 11:15.

Clarke: 1Sa 10:10 - Behold, a company of prophets

Behold, a company of prophets - See on 1Sa 10:5 (note), etc.

Clarke: 1Sa 10:12 - But who is their father?

But who is their father? - The Septuagint, in its principal editions, adds ου Κεις ; is it not Kish? This makes the sense more complete.

Clarke: 1Sa 10:13 - He came to the high place

He came to the high place - I suppose this to mean the place where Saul’ s father lived; as it is evident the next verse shows him to be at home.

Clarke: 1Sa 10:14 - Saul’ s uncle

Saul’ s uncle - The word דוד dod signifies a beloved one, love, a lover, friend, etc.; and is the same as David. It is supposed to mean uncle here; but I think it means some familiar friend.

Clarke: 1Sa 10:18 - I brought up Israel out of Egypt

I brought up Israel out of Egypt - These are similar to the upbraidings in 1Sa 8:7, etc.

Clarke: 1Sa 10:19 - Present yourselves - by your tribes

Present yourselves - by your tribes - It appears that, in order to find out the proper person who should be made their king, they must determine by lot

1.    The tribe

2.    The thousands or grand divisions by families

3.    The smaller divisions by families. And

4.    The individual

When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken.

Clarke: 1Sa 10:21 - When they sought him, he could not be found

When they sought him, he could not be found - Through modesty or fear he had secreted himself.

Clarke: 1Sa 10:22 - The Lord answered

The Lord answered - What a continual access to God! and what condescension in his attention to all their requests

The stuff among which he had secreted himself may mean the carts, baggage, etc., brought by the people to Mizpeh.

Clarke: 1Sa 10:24 - God save the king

God save the king - There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply יחי המלך yechi hammelech , "May the king live;"and so all the versions, the Targum excepted, which says, May the king prosper! The French Vive le roi ! is a proper version of the Hebrew.

Clarke: 1Sa 10:25 - The manner of the kingdom

The manner of the kingdom - It is the same word as in 1Sa 8:9; and doubtless the same thing is implied as is there related. But possibly there was some kind of compact or covenant between them and Saul; and this was the thing that was written in a book, and laid up before the Lord, probably near the ark.

Clarke: 1Sa 10:26 - A band of men

A band of men - Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See 1Sa 11:5.

Clarke: 1Sa 10:27 - Brought him no presents

Brought him no presents - They gave him no proofs that they acknowledged either the Divine appointment or his authority. The Arab chiefs are, to this day, when on a march or excursion of any kind, supplied with every necessary by the free-will offerings or presents of the people in the villages or places where they encamp. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the pretense that such a person as Saul could not be a deliverer of Israel. How, say they, shall this man save us?

Defender: 1Sa 10:6 - prophesy with them

This experience, somewhat parallel to the New Testament doctrine of regeneration (1Sa 10:9) and baptism of the Holy Spirit (Joh 3:3-5; 1Co 12:13) was God's testimony to Saul that, despite his humble background and circumstances (1Sa 9:21), he had truly been called to be king of Israel. Specifically, Saul's calling was manifested by one of the gifts of the Spirit, the "gift of prophecy" (1Co 13:2), not as a permanent endowment but as an assurance that God was with him."

Defender: 1Sa 10:10 - company of prophets

This "company of prophets" was probably the beginning of what later came to be known as the "school of the prophets" (actually this term is not found in Scripture, though there are several references to what seems to be an organized body of "sons of the prophets" - 2Ki 2:15). These men - presumably first organized and trained by Samuel - seem to have had a ministry of music (1Sa 10:5), as well as prophesying (receiving and conveying divine messages to the people). The New Testament gift of prophecy was important also in the early church, but ceased with the completion of the Scriptures when it was no longer needed."

Defender: 1Sa 10:26 - God had touched

Anyone who is truly called to do a work for God will surely encounter opposition from the "children of Belial" (1Sa 10:27) - that is, "worthless men" - who will "despise him." At the same time, there will also be raised up "a band of men whose hearts God had touched" to encourage and assist and support him in the work."

TSK: 1Sa 10:1 - a vial // kissed him // captain // his inheritance

a vial : 1Sa 2:10, 1Sa 9:16, 1Sa 16:13, 1Sa 24:6, 1Sa 26:11; 2Ki 9:3-6; Act 13:21; Rev 5:8

kissed him : 2Sa 19:39; 1Ki 19:18; Psa 2:12; Hos 13:2; 1Th 5:26

captain : 1Sa 8:9, 1Sa 8:19, 1Sa 13:14; Jos 5:14, Jos 5:15; 2Sa 5:2; 2Ki 20:5; Heb 2:10

his inheritance : Exo 19:5, Exo 19:6; Deu 32:9; Psa 78:71, Psa 135:4; Jer 10:16

TSK: 1Sa 10:2 - Rachel’ s // Zelzah // The asses // care

Rachel’ s : Gen 35:19; Jer 31:15

Zelzah : Jos 18:28

The asses : 1Sa 10:16, 1Sa 9:3-5

care : Heb. business

TSK: 1Sa 10:3 - Tabor // Bethel // three kids

Tabor : Jos 19:12, Jos 19:22; Jdg 4:6, Jdg 4:12, Jdg 8:18; Psa 89:12

Bethel : Gen 28:19, Gen 28:22, Gen 35:1, Gen 35:3, Gen 35:6, Gen 35:7

three kids : Lev 1:10, Lev 3:6, Lev 3:12, Lev 7:13, Lev 23:13; Num 15:5-12

TSK: 1Sa 10:4 - salute thee

salute thee : Heb. ask thee of peace, Jdg 18:15

TSK: 1Sa 10:5 - hill of God // a company // a psaltery

hill of God : 1Sa 10:10, 1Sa 13:3

a company : 1Sa 19:20; 2Ki 2:3, 2Ki 2:5, 2Ki 2:15, 2Ki 4:38, 2Ki 6:1

a psaltery : Exo 15:20, Exo 15:21; 2Ki 3:15; 1Ch 13:8, 1Ch 15:19-21, 1Ch 15:27, 1Ch 15:28, 1Ch 16:5, 1Ch 16:42, 1Ch 25:1-6; 2Ch 29:25-27; Psa 49:4, Psa 150:3-6

TSK: 1Sa 10:6 - Spirit // another man

Spirit : 1Sa 10:10, 1Sa 16:13, 1Sa 19:23, 1Sa 19:24; Num 11:25; Jdg 3:10; Mat 7:22

another man : 1Sa 10:9-12

TSK: 1Sa 10:7 - let it be // signs // that thou do as occasion // God

let it be : Heb. it shall come to pass that, etc

signs : Exo 4:8; Luk 2:12; Joh 6:14

that thou do as occasion : etc. Heb. do for thee as thine hand shall find, Jdg 9:33

God : Gen 21:20; Deu 20:1; Jdg 6:12; Isa 7:14, Isa 45:1, Isa 45:2; Mat 1:23, Mat 28:20

TSK: 1Sa 10:8 - to Gilgal

to Gilgal : 1Sa 11:14, 1Sa 11:15, 1Sa 13:4, 1Sa 13:8-15, 1Sa 15:33

TSK: 1Sa 10:9 - back // gave // another heart // and all those signs

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 (as) the 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 successcaps1 . ecaps0 very 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

TSK: 1Sa 10:10 - they came

they came : 1Sa 10:5, 1Sa 19:20-24

TSK: 1Sa 10:11 - when all // one to another // What is this // Is Saul

when all : Joh 9:8, Joh 9:9; Act 3:10

one to another : Heb. a man to his neighbour

What is this : Mat 13:54, Mat 13:55; Act 2:7, Act 2:8, Act 4:13, Act 9:21

Is Saul : 1Sa 19:24; Joh 7:15

TSK: 1Sa 10:12 - of the same place // who is their

of the same place : Heb. from thence

who is their : Isa 54:13; Joh 6:45, Joh 7:16; Jam 1:17

TSK: 1Sa 10:14 - And he said // no where

And he said : 1Sa 9:3-10

no where : 2Ki 5:25

TSK: 1Sa 10:16 - matter

matter : 1Sa 9:27; Exo 4:18; Jdg 14:6; Pro 29:11

TSK: 1Sa 10:17 - unto the Lord

unto the Lord : 1Sa 7:5, 1Sa 7:6; Jdg 20:1

TSK: 1Sa 10:18 - Thus saith

Thus saith : Jdg 2:1, Jdg 6:8, Jdg 6:9; Neh 9:9-12, Neh 9:27, Neh 9:28

TSK: 1Sa 10:19 - And ye have // by your tribes

And ye have : 1Sa 8:7-9, 1Sa 8:19, 1Sa 12:12, 1Sa 12:17-19

by your tribes : Num 17:2; Jos 7:14-26; Mic 5:2

TSK: 1Sa 10:20 - caused

caused : 1Sa 14:41; Jos 7:16-18; Act 1:24-26

TSK: 1Sa 10:22 - inquired // hid

inquired : 1Sa 23:2-4, 1Sa 23:11, 1Sa 23:12; Num 27:21; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:28

hid : 1Sa 9:21, 1Sa 15:17; Luk 14:11

TSK: 1Sa 10:23 - he was higher

he was higher : 1Sa 9:2, 1Sa 16:7, 1Sa 17:4

TSK: 1Sa 10:24 - See ye him // God save the king

See ye him : Deu 17:15; 2Sa 21:6

God save the king : Heb. Let the king live, 1Ki 1:25, 1Ki 1:21, 1Ki 1:39; 2Ki 11:12; Mat 21:9

TSK: 1Sa 10:25

1Sa 8:11-18; Deu 17:14-20; Eze 45:9, Eze 45:10, Eze 46:16-18; Rom 13:1-7; 1Ti 2:2; Tit 3:1; 1Pe 2:13, 1Pe 2:14

TSK: 1Sa 10:26 - Gibeah // whose hearts

Gibeah : 1Sa 11:4, 1Sa 15:34; Jos 18:28; Jdg 19:12-16, Jdg 20:14; 2Sa 21:6

whose hearts : Ezr 1:5; Psa 110:3; Act 7:10, Act 13:48

TSK: 1Sa 10:27 - children // brought him // he held his peace

children : 1Sa 2:12, 1Sa 11:12; Deu 13:13; 2Sa 20:1; 2Ch 13:7; Act 7:35, Act 7:51, Act 7:52

brought him : 2Sa 8:2; 1Ki 4:21, 1Ki 10:25; 2Ch 17:5; Psa 72:10; Mat 2:11

he held his peace : or, he was as though he had been deaf, Psa 38:13; Isa 36:21; Mat 27:12-14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Sa 10:1 - And kissed him // Over his inheritance

And kissed him partly in token of that reverence which he did owe, and that subjection which he and all the people were shortly to perform to him, whereof kissing was a sign, as Gen 41:40 1Ki 19:18 ; and partly as a testimony of his sincere friendship and affection to him, and how far he was from envying his successor in the supreme dignity.

Over his inheritance i.e. over his own peculiar people; whereby he admonisheth Saul that this people were not so much his as God’ s; and that he was not to rule and manage them according to his own will and pleasure, but according to the will and mind of God.

Poole: 1Sa 10:2 - In the borders of Benjamin

In the borders of Benjamin in the way to Bethlehem, Gen 35:19 , which city was in Judah; and her sepulchre might be either in Judah or in Benjamin; for the possessions of those two tribes were bordering upon one another, and oft intermixed together: see Jos 18:11 .

Poole: 1Sa 10:3 - To the plain of Tabor // Loaves of bread // A bottle of wine

To the plain of Tabor not that at the foot of Mount Tabor, which was far from these parts; but another belonging to some other place, or man, called Tabor. Beth-el ; properly so called, which was in Ephraim, where there was a noted high place, famous for Jacob’ s vision there, Gen 28:19 , where it is probable they offered sacrifices in this confused state of things, when the ark was in one place, and the tabernacle, if not destroyed, in another. Or, to the house of God , i.e. to Kirjath-jearim , where the ark, the habitation of God, now was, 1Sa 7:1,2,16 .

Loaves of bread might be offered, either by themselves, as Lev 2:4 , or with other sacrifices.

A bottle of wine which was poured forth in drink-offerings. See Lev 23:13 Num 15:5 .

Poole: 1Sa 10:4 - Two loaves of bread

Two loaves of bread two of those three designed for sacrifice, supposing they could easily procure a supply of other loaves at Beth-el. But the more strange the present was, the more fit it was for a sign of God’ s extraordinary providence in Saul’ s affairs.

Poole: 1Sa 10:5 - To the hill of God // A company of prophets // From the high place // A psaltery, and a tabret, and a pipe, and a harp, before them // They shall prophesy

To the hill of God a hill near Geba, or Gibeah of Benjamin, where a garrison of Philistines was, 1Sa 13:3 , called here the hill of God , because it was a place devoted to the service of God; either for sacrifice, this being a high place , as it here follows; or for a school or college of prophets. To the city , adjoining to that hill.

A company of prophets: by prophets here, and in such-like places, he understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God, &c. For the term of prophesying is not only given to the most eminent act of it, viz. foretelling things to come; but also to preaching, as Rom 12:6 1Co 14:31,32 1Th 5:20 , and to the making or singing of psalms or songs of praise to God, as 1Ch 25:1-3 . And they that wholly attended upon these things are oft called

sons of the prophets which were commonly combined into companies or colleges, as 2Ki 2:3,5 , that they might more conveniently edify and assist one another in God’ s work; which institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things, as 2Ki 2:3,5 .

From the high place where either their habitation was, or they had now been offering sacrifice. And although they used to perform this following exercise, either in their college, or in the place of their sacrifices; yet now they did it in the descent of the hill, which probably was beside their custom, and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him.

A psaltery, and a tabret, and a pipe, and a harp, before them such instruments of music being then used by prophets and other persons, for the exhilaration and excitation of their spirits in God’ s service. See 2Ki 3:15 .

They shall prophesy either sing God’ s praises, or speak of the things of God.

Poole: 1Sa 10:6 - Will come upon thee // Shalt be turned into another man

Will come upon thee Heb. will leap or rush on thee , to wit, for a season. So it may be opposed to the Spirit’ s resting upon a man, as Num 11:25 Isa 11:2 .

Shalt be turned into another man i.e. thou shalt be suddenly endowed and acted with another spirit, filled with skill of Divine things, with courage, and wisdom, and magnanimity, and other qualifications befitting thy dignity.

Poole: 1Sa 10:7 - These signs // Do as occasion shall serve thee

These signs were certain evidences of God’ s calling of him to the kingdom, because they were all future contingencies, which none but God could infallibly know or foretell.

Do as occasion shall serve thee Heb. do what thy hand findeth to do , i.e. as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was known to and owned by the people, which had been preposterous and dangerous; but that he should dispose his mind to a readiness of undertaking any public service when necessity required it, and he should be called to his office.

Poole: 1Sa 10:8 - Seven days shalt thou tarry till I come to thee // Quest // Answ // go down before me to Gilgal // I will come down unto thee to offer— sacrifices

Seven days shalt thou tarry till I come to thee: this, though now mentioned and commanded, yet was not immediately to be performed; as is evident, partly from the whole course of the story, which shows that Saul, and Samuel, and the people first met at Mizpeh, 1Sa 10:17 , &c., where Saul was chosen by God and accepted by the people as king; and afterwards went to Gilgal, once before the time here spoken of, 1Sa 11:14,15 ; and partly by comparing this place with 1Sa 13:8 , &c., where we find Saul charged with the violation of this command two years after the giving of it, as appears from 1Sa 13:1,2 .

Quest. How then is this to be understood?

Answ 1. This may be given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a reasonable and necessary time for the gathering of the people, and for the coming of Samuel thither. For though this be related as but once done, 1Sa 13 , yet Josephus affirms that it was to be constantly practised upon all such occasions. And Gilgal was chosen for this purpose as a very fit place; partly because that place was famous for the solemn renewing of the covenant between God and Israel, Jos 4 , and for other eminent instances of God’ s favour to them, the remembrance whereof was a notable confirmation of their faith; and partly because it was a very convenient place for the tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions. If you ask, Why then Saul did not practise this precept upon the first invasion of the Ammonites? it may be answered, that this was a rule for Saul when he and Samuel were asunder, whereas they were together in that expedition, 1Sa 11:7 . And further, that necessity did excuse the violation of this precept then, because Saul could not wait for Samuel, nor forbear his action for seven days, as is evident from 1Sa 11:3,9,10 . Or,

2. (which I propose with submission to the learned and judicious) This may be here added as another sign to confirm his faith, which having strengthened by three foregoing signs, he now fortifies it by another sign which was to follow afterwards; it being very usual for God to give men signs to confirm their faith from future events; as Exo 3:12 2Ki 19:29 Isa 7:13,14 . So the meaning maybe this, Another sign will I add to strengthen thy faith: Thou shalt in due time, and upon a great occasion which shall then happen,

go down before me to Gilgal and there

I will come down unto thee to offer— sacrifices & c. But when thou comest thither, be sure thou tarry there seven days , and then I will come , as I have said, and give thee necessary instructions and assistance, as the matter shall require.

Poole: 1Sa 10:10

Then the accomplishment of the two former signs is supposed, and this only of the third is expressed, because this was more eminent and public than the former: the other were only transient acts, which passed in private between two or three persons meeting together, and passing by one another; but this was a more permanent and more notorious sign, done in a more solemn manner, and before many and very considerable witnesses.

Poole: 1Sa 10:11 - What is this that is come unto the son of Kish?

What is this that is come unto the son of Kish? what means this strange and prodigious event? Saul; a man never instructed nor exercised in nor inclined to these matters; a man ever thought fitter to look to his father’ s asses, than to bear a part in the sacred exercises of the prophets.

Poole: 1Sa 10:12 - One of the same place // Who is their father?

One of the same place Heb. one from thence , i.e. one of the company there present, or one of the prophets there prophesying.

Who is their father? who is the father of all these prophets of whom you speak, and among whom Saul now is one? who is it that instructs and inspires them with this holy art, but God? They have it not from their natural parents, nor from their civil education, but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man, with the same skill. And therefore wonder not at this matter, but give God the glory of it. Father is here put for teacher, or instructer, as it is used; as Gen 4:20,21 Mt 23:9 1Co 4:15 . And hence the scholars are called sons of the prophets . It became a proverb, used when any strange, unlikely, or unexpected thing happened.

Poole: 1Sa 10:13

Returning thither with the prophets, there to praise God for these wonderful favours, and to beg counsel and help from God in this high business.

Poole: 1Sa 10:14 - Saul’ s uncle

Saul’ s uncle being there present, and observing this great alteration in his nephew.

Poole: 1Sa 10:16

Partly, in obedience to Samuel, who obliged him to secrecy; partly, from a humble modesty which appeared in him, 1Sa 10:22 ; and partly, in prudence, lest by an unseasonable publishing of it he should raise envy in some, disbelief and contempt in others, &c.

Poole: 1Sa 10:17 - Unto the Lord // To Mizpeh

Unto the Lord to appear before the Lord. So he speaks, either,

1. Because the ark was carried thither upon this occasion. Or,

2. Because God is present in all the assemblies of his people, whereof this was an eminent one: see 2Ch 19:6 Psa 82:1 . Or,

3. Because they did in a manner erect a tribunal for God; and entreated, and consequently obtained, his presence there to supervise and direct the whole business by his sentence, which also he did, 1Sa 10:19 , &c. See of this phrase Jud 11:11 20:1 .

To Mizpeh a city of Benjamin, Jos 13:26 , where all Israel had met before upon a public and solemn occasion, 1Sa 7:5 .

Poole: 1Sa 10:18 - Of all kingdoms

Of all kingdoms to wit, the neighbouring kingdoms, which molested you from time to time.

Poole: 1Sa 10:19 - Ye have this day rejected your God // Who himself saved you // Ye have said unto him // By your tribes, and by your thousands

Ye have this day rejected your God you this day declare that you persist in your former act of rejecting God’ s government: See Poole "1Sa 8:7" .

Who himself saved you who by his own special providence took care to raise up judges and saviours for you, and to deliver you at all times, when you needed his help, and did not by your sins obstruct it.

Ye have said unto him i.e. unto me his prophet and ambassador; and consequently unto the Lord, whom I represented, and in whose name I spake and acted.

By your tribes, and by your thousands for each tribe was divided into thousands, Num 10:36 Deu 33:17 Jos 22:14,21 Mic 5:2 , as in England counties are into hundreds.

Poole: 1Sa 10:20 - To come near

To come near unto the place appointed for the casting of lots. This tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given to them in anger, Hos 13:11 , and therefore conferred upon an obscure tribe.

Poole: 1Sa 10:22 - They inquired of the Lord // Among the stuff

They inquired of the Lord either by Urim or Thummim, which was the usual way of inquiry, Num 27:21 1Sa 23:9 28:6 ; or by Samuel, who by his prayer procured an answer.

Among the stuff among the carriages or baggage of the people there assembled. This he might do, because he either had, or at least would be thought to have, a modest sense of his own unworthiness, which was a likely way to commend him to the people.

Poole: 1Sa 10:24 - There is none like him among all the people // God save the king

There is none like him among all the people as to the height of his bodily stature, which was in itself commendable in a king, and some kind of indication of great endowments of mind.

God save the king Heb. Let the king live , to wit, long and prosperously; for an afflicted life is reputed a kind of death, and is oft so called. Hereby they accept and own him for their king, and promise subjection to him.

Poole: 1Sa 10:25 - The manner of the kingdom // Before the Lord

The manner of the kingdom not the manner of the king, of which he had spoken before, 1Sa 8:11 , &c., but of the kingdom: to wit, the laws and rules by which the kingly government was to be managed, agreeable to those mentioned Deu 17:16 , &c, which peradventure Samuel did expound and apply to their particular case.

Before the Lord before the ark, or in the sanctuary, where it was kept safe from depravation.

Poole: 1Sa 10:26 - To Gibeah // And there went with him a band of men // Whose hearts God had touched

To Gibeah: not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more public and illustrious manner, which he speedily obtained.

And there went with him a band of men to give him safe and honourable conduct to his house, though not to abide with him there, which did not suit with his present circumstances.

Whose hearts God had touched i.e. either

1. Disposed or inclined to this work; or,

2. Affected or renewed by his grace and good Spirit working upon their hearts; those that feared God and made conscience of their duty; for they are opposed to the children of Belial in the next verse. These, though they did not desire a king, as the generality of the people did, yet when God had given them a king, they were most forward to pay him that reverence and obedience which they owed him; both which proceeded from the same principle, that they were in both cases guided by God’ s will; which was, that they should not desire a king in their circumstances; and yet they should obey him, when God had set a king over them.

Poole: 1Sa 10:27 - This man // Brought him no presents // He held his peace

This man so mean a person, and of the weakest of all the tribes.

Brought him no presents as subjects in those times and places used to do to their kings; see 1Ki 10:25 2Ch 17:5 Mat 2:11 ; and as Saul’ s mean condition, herewith they upbraided him, required.

He held his peace thereby manifesting his prudence and clemency, which was of great use in the beginning of his government.

Haydock: 1Sa 10:1 - Belial // Presents // Not

Belial; seditious men, perhaps of the tribe of Ephraim, (Judges xii.) or of Juda, to whom the regal power seemed to belong, Genesis xlix. (Salien) ---

Presents, in testimony of their submission. See Judges iii. 15., and 3 Kings iv. 21. The eastern kings still expect that ambassadors should bring noble presents, otherwise they deem themselves insulted. (P. Martyr.) ---

Subjects dare not appear before their king, in Thrace, without some such offering. (Xenophon, Anab. vii., &c.) (Calmet) ---

Not. He knew that the throne is established by mercy, Proverbs xx. 28. Hence he chose to pardon these discontented people after he had obtained the victory, and was even solicited to make an example of them. (Salien, the year of the world 2962) ---

Severity might have alienated the minds of many, as he was hardly yet confirmed in his dignity, and the war against Ammon was threatening. (Menochius)

Haydock: 1Sa 10:1 - Vial // Oil // Kissed him // Behold // And thou....prince

Vial, in the form of a lentil. (Pliny, [Natural History?] xviii. 12.) ---

Oil. This anointing seems to have been peculiar to the kings, priests, and prophets of the Hebrews, who prefigured Jesus, the great anointed of God. (St. Augustine in Psalm xliv.) The custom was very ancient, Judges ix. 8. It is thought that those kings, who succeeded their fathers by their birth-right, and without opposition, did not receive any unction. (Calmet) ---

But the silence of Scripture is no proof on this head; and the Fathers seem to be convinced that the custom subsisted till Christ appeared. (St. Justin Martyr, Dialogue with Trypho, etc.) (Haydock) ---

The Rabbins pretend that the sacred ointment was used for the kings of Juda, but not for those of Israel. It is not probable that it was used for either, Exodus xxx. 32., and 3 Kings i. 39. We read that Jehu was anointed king of Israel; (4 Kings ix. 6,) and we may suppose that common oil was used, in his regard, as well as for the other kings. The perfume or balm of Judea, does not spot the garments on which it may fall. (Pliny, [Natural History?] xii. 25.) It was poured on the head; the Rabbins say in the from of a crown, (Calmet) or cross. (Haydock) ---

But this is uncertain. The ceremony has been preserved, with respect to Christian kings, who, according to Innocent I, should be anointed on the shoulders and arms, while prelates receive the unction on the head. ---

Kissed him, out of respect, Psalm ii. 12. (Calmet) ---

Behold. Hebrew, "Is it not because?" &c. (Haydock) ---

And thou....prince. All this is wanting in the Hebrew, &c. But it is conformable to the Vatican Septuagint; (Calmet) the Alexandrian has "to be prince over his people, over Israel? and thou shalt rule over the people of the Lord, and shalt save it from its enemies around;" as we have explained, chap. ix. 16. (Haydock) ---

Saul was anointed with a small vessel, to signify that his kingdom should not subsist long; and with oil, to remind him of mercy, light, and health to his people. (St. Gregory) (Worthington)

Haydock: 1Sa 10:2 - Rachel // South

Rachel, near Bethlehem, Genesis xxxv. 16. ---

South. Septuagint or "mid-day." Hebrew Tseltsach, is very obscure. Some take it for a proper name. (Calmet) ---

Protestant, "at Zelzah." Others for some musical instrument, as if these travellers were "dancing," as the Septuagint insinuate, and playing on musical instruments, like the prophets, ver. 5. It does not appear how Saul would come near Bethlehem, in his journey from Ramatha to Gabaa, unless Ramatha lay more to the south that it is represented, which is could not do, being in the tribe of Ephraim; so that we might translate the Hebrew, "Thou wilt find two men of Zelzelach, a place near the tomb of Rachel, on the borders of Benjamin, and they," &c.

Haydock: 1Sa 10:3 - Thabor // Bethel // Wine

Thabor, very distant from the famous mountain (Calmet) in Zabulon. (Menochius) ---

Bethel. Where there was at that time an altar of God; it being one of the places where Samuel judged Israel, (Challoner) and which had always been considered as a place of devotion, since Jacob had his vision, Genesis xxviii. 19. It lay to the east of Gabaa, so that Saul might easily meet these pilgrims. (Calmet) ---

Wine, for libations, as the other things were for a sacrifice and feast, as well as for presents to the officiating priests.

Haydock: 1Sa 10:4 - Hand

Hand. They would be very acceptable to Saul, who had none. The strangers might suppose that they could purchase more at Bethel. (Calmet)

Haydock: 1Sa 10:5 - The hill of God // Prophets

The hill of God. Gabaa, in which there was also at that time, a high place or altar. (Challoner) ---

The prophets were not molested by the infidels, in performing their devotions, as people consecrated to the Lord, who do not meddle with war, are privileged by the consent of nations. (Grotius, Jur. iii. 11, 10) (Calmet) ---

Prophets. These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Paralipomenon, alias 1 Chronicles xv. 22., and xxv. 1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Naioth in Ramatha. See 1 Samuel [1 Kings] xix 20, 21, &c. (Challoner) ---

The Jews say there were in every city of Judea congregations of this nature. They lived like monks, abstaining, for the most part, from marriage, though some had children, 4 Kings iv. 1. They had a superior at their head, to whom God frequently revealed future things. The rest were instructed how to explain the prophecies, to compose and sing canticles. Some of them were inspired, like Saul, only for a time. It is supposed that Samuel instituted these colleges, and this is the first time we find them mentioned. (Calmet) ---

They were of infinite service in preserving the true religion. (Haydock)

Haydock: 1Sa 10:6 - Spirit // Man // Cape regis animum et in istam fortunam, qua dignus es, istam continentiam profer

Spirit of piety. (Menochius) ---

Man. Thou shalt act, and entertain sentiments worthy of a great prince, (Calmet) and be no longer employed in rustic works. (Menochius) ---

Cape regis animum et in istam fortunam, qua dignus es, istam continentiam profer. "Adopt the sentiments of a king, said the deputies of Alexander to Abdalonymus, but carry along with you this moderation, when you assume the dignity which you deserve to enjoy." (Curtius iv.)

Haydock: 1Sa 10:7 - Find

Find. Undertake any enterprise, how difficult soever, which God may propose to thee. (Calmet)

Haydock: 1Sa 10:8 - Galgal // To do

Galgal. Here also by dispensation was an altar of God. (Challoner) ---

To do. Saul went thither, after the victory which he had obtained over the Ammonites, when he was confirmed in his dignity, chap. xi. 14. But the mention of seven days, seems to indicate that Samuel is here speaking of that event, when the war against the Philistines was at hand, and Saul neglected to wait the appointed term, before he ventured to offer sacrifice, chap. xiii. 8. (Calmet) ---

Some think that Samuel engages always to meet him at Galgal, on any important business, within the space of seven days. (Serarius) ---

Others translate, "I will be at Galgal with thee, and we will offer sacrifices, for seven days." (Calmet) ---

Protestants, "I will come down to thee to offer burnt-offerings," &c., which is conformable to the Septuagint. Indeed Saul was probably blamed for offering the victims himself. (Haydock) ---

Obedience was enjoined him to try his humility. (St. Gregory) (Worthington)

Haydock: 1Sa 10:11 - Prophets

Prophets. This proverb received a fresh confirmation, when Saul was going to seize David, and was forced by the Spirit to join with the college of prophets, in singing God's praises, chap. xix. 24. (Haydock) ---

It may be applied to those who are unexpectedly raised to a high dignity, or enabled to speak or to do extraordinary things, like the apostles, when they spoke various languages &c. (Delrio adag. 178.) (Calmet)

Haydock: 1Sa 10:12 - Their father

Their father. That is, their teacher or superior. As much as to say, Who could bring about such a wonderful change as to make Saul a prophet? (Challoner) but the Lord, whose Spirit breatheth where he will, John iii. 8. (Haydock) ---

Septuagint, "Who is his father? is it not Cis?" The Jews seem to have been in a like consternation, when they observed respecting Jesus, who wrought such miracles, Is not this the carpenter's son? People are unwilling to reflect, that God can select his instruments and ministers from every profession, and make the tongues of infants eloquent. (Haydock) ---

The spirit of prophecy is a gift of God, not of parents. (Menochius) ---

But a prophet is not without honour, save in his own country, Matthew xiii. 57. (Haydock)

Haydock: 1Sa 10:13 - Place

Place. Returning to his father's house, after the Spirit had ceased to inspire him, and the prophets had retired home. His relations, suspecting something more than common had been revealed to Saul by Samuel, began to ask him questions: but he had the prudence to keep (Calmet) his secret to himself, either in obedience to Samuel's injunction, when he sent the servant before, (Haydock) or out of humility, (Menochius) or to prevent the dangers of envy from his own kindred. (Josephus)

Haydock: 1Sa 10:17 - Lord

Lord, who always presided over such assemblies. This was convened to elect a king, whom God pointed out by lots. Some assert that the ark, and the high priest, in his pontifical ornaments, were present. (Calmet) ---

Adrichomius says Maspha was only three hours' walk from Cariathiarim. (Menochius)

Haydock: 1Sa 10:19 - Families

Families. Lots were first drawn to determine the tribe, then to find out which of the great families, and which house, was to give a king to Israel. (Haydock) ---

See Josue vii. 14. (Menochius) ---

God was pleased thus to convince them that the election proceeded from him. (St. Gregory) (Worthington)

Haydock: 1Sa 10:21 - Metri

Metri. We find none of this name, 1 Paralipomenon viii. 1. It is probably a title which some of the great patriarchs of Benjamin had acquired by shooting, as Metri means "an archer or bowman." (Calmet)

Haydock: 1Sa 10:22 - Home

Home. Hebrew, "he hath hidden himself among the stuff," (Haydock) instruments, or baggage, at Masphath. He acted thus out of modesty, judging himself unfit for the exalted dignity, (Calmet) and shewed that he did not seek for it. (Menochius)

Haydock: 1Sa 10:23 - Upwards

Upwards. God condescended to gratify the desires of the people, who chiefly regarded the stature and corporal qualifications of their king. "Many nations are accustomed to look with veneration on a majestic person, and think none are capable of great exploits except those whom nature has made very handsome." (Curtius vi.) See chap. ix. 2. More civilized nations rather consider the qualities of the mind. Alexander, Agesilaus, &c., were not of a majestic stature.

Haydock: 1Sa 10:24 - King

King. Our favourite song, "God save," &c., is an amplification of this sentiment. (Haydock)

Haydock: 1Sa 10:25 - Before the Lord

Before the Lord. It seems that the ark was therefore present. This record of Samuel is lost, so that we cannot determine what laws he prescribed on this occasion. (Calmet) ---

Josephus ([Antiquities?] vi. 5.) says that he wrote and read in the hearing of all, and in the presence of the king, what evils would ensue under the regal government; and deposited the writing in the tabernacle, that the truth of the prediction might be ascertained. He probably alludes to the denunciation of tyranny, which had been made [in] chap. viii., and which he says Samuel repeated on this occasion. But the prophet would also take a copy of the law of the kingdom, prescribed by Moses, (Deuteronomy xvii.) and deliver it to Saul, that he might make it the rule of his conduct, and not imitate the wicked customs of tyrants. (Haydock) ---

The whole process of this memorable event he would also write down, (Menochius) as we read it at present in this chapter, placing it in the proper order, as a continuation of the sacred history which Moses and Josue had commenced; and like them, depositing the sacred volume beside the ark, or in the tabernacle. See Josue xxiv. 26. (Haydock)

Haydock: 1Sa 10:26 - Touched

Touched; to consider the appointment of Saul, as his act. Afterwards they retired home, and the new king returned to his wonted occupations. The army here denotes part of the assembly, as the young men came with their leaders ready, if called, to march to battle, Exodus vi. 26., and Deuteronomy xx. 9. (Calmet)

Gill: 1Sa 10:1 - Then Samuel took a vial of oil // and kissed him // and said, is it not because the Lord hath anointed thee to be captain over his inheritance

Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews ^y say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon:

and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him:

and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it.

Gill: 1Sa 10:2 - When thou art departed from me today // thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah // and they will say unto thee, the asses which thou wentest to seek are found // and, lo, thy father hath left the care of the asses // and sorroweth for you // saying, what shall I do for my son

When thou art departed from me today,.... Not as soon as he was departed, for he had some few miles to go from Ramah to Rachel's grave near Bethlehem:

thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; the Jews move a difficulty here, that Rachel's sepulchre should be said to be in the border of Benjamin, when it was by Bethlehemephrath, in the tribe of Judah, Gen 35:19 and which they solve by observing, that these men were now, at the time Samuel was speaking, by the grave of Rachel, but as they were coming on he would meet them at Zelzah, in the border of Benjamin ^z; but there is no need of this, Rachel's grave was not at Bethlehem, but in, the way to it; and besides, as these two tribes were contiguous, and this city being on the borders of both, it might be said at one time to be in the border of Benjamin, and at another in the border of Judah, or in Judah, without any contradiction. Of Zelzah we nowhere else read, but it is plain it was near the sepulchre of Rachel, and perhaps nearer than Bethlehem. The Arabic geographer ^a speaks of Rachel's grave as in the midway between Jerusalem and Bethlehem; and says there were twelve stones upon it, and a stone arched vault over it; and the same is affirmed by Benjamin of Tudela ^b, who makes it to be but half a mile from Bethlehem. Jarchi would have Zelzah to be the same with Jerusalem, which is not probable:

and they will say unto thee, the asses which thou wentest to seek are found; as Samuel had before told Saul they were, 1Sa 9:20.

and, lo, thy father hath left the care of the asses; or had left all thoughts about them, and concern for them, not minding whether he heard of them or not, and this before they were found; or otherwise it would have been no strange thing to drop all thoughts about them, when they were found:

and sorroweth for you; for Saul, and his servant; such was the anxiety and distress of his mind lest any evil should befall them, having been gone so long in quest of the asses, that he had as it were forgot them, and lost all care and concern about them, in comparison of his son and servant; but especially his sorrow rose high for his son, as follows:

saying, what shall I do for my son? though he was concerned for his servant, yet most for his son; he might have another servant, and not another son, and Saul seems to be his only one, which made his grief for him the greater, see 1Ch 8:33. Now as these were contingent events here foretold, as meeting with two men at a certain place described, the words related expressly they should say to him when he met them, and these exactly coming to pass, would most clearly prove Samuel to be a true prophet, and confirm Saul in the belief of what he had said and done to him concerning the kingdom. Another sign follows.

Gill: 1Sa 10:3 - Then shall thou go on forward from thence // and thou shall come to the plain of Tabor // and there shall meet thee three men going up to God to Bethel // and another carrying three loaves of bread // and another carrying a bottle of wine

Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there:

and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it:

and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen 35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus ^c, they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus ^d, it was but one kid:

and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev 2:4.

and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num 15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine.

Gill: 1Sa 10:4 - And they will salute thee // and give thee two loaves of bread // which thou shall receive of their hands

And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity:

and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread:

which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

Gill: 1Sa 10:5 - After that thou shall come to the hill of God // where is the garrison of the Philistines // and it shall come to pass, when thou art come thither to the city // that thou shall meet a company of prophets // coming down from the high place // with a psaltery, and a tabret, and a pipe, and a harp, before them // and they shall prophesy

After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, 1Sa 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, 1Sa 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, 1Sa 13:3 as there was at this place, as follows:

where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service:

and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it:

that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet

coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah:

with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times:

and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see 1Ch 25:1, and in which sense it seems to be used in 1Co 11:4.

Gill: 1Sa 10:6 - And the Spirit of the Lord will come upon thee // and thou shalt prophesy with them // and shall be turned into another man

And the Spirit of the Lord will come upon thee,.... As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him:

and thou shalt prophesy with them: or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it:

and shall be turned into another man; for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behaviour, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince, and in the majesty of a king; and, as Procopius Gazaeus, have a royal mind or heart given him.

Gill: 1Sa 10:7 - And let it be, when these signs are come unto thee // that thou do as occasion shall serve thee // for God is with thee

And let it be, when these signs are come unto thee,.... And are all fulfilled, especially the last:

that thou do as occasion shall serve thee: as his circumstances would require, and as he in his great wisdom and prudence, with which he should now be furnished, would see necessary to prepare for his taking upon him the kingdom he was anointed to, and would be in a little time openly chosen to, and invested with. Some understand this of royal ornaments befitting a king, or of preparing arms for the defence of the kingdom:

for God is with thee; or the Word of the Lord is thy help, as the Targum, and therefore he need not fear engaging in any enterprise that might be for the glory of God, and good of the kingdom.

Gill: 1Sa 10:8 - And thou shall go down before me to Gilgal // and, behold, I will come down to thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings // seven days shalt thou tarry till I come to thee // and show thee what thou shalt do

And thou shall go down before me to Gilgal,.... Not immediately; for the first summons of the people, and of Saul, and the first meeting of them by Samuel, were at Mizpeh, where Saul was chosen by lot; nor the first time of Saul's being at Gilgal, when the kingdom was renewed; for Saul had no need to wait seven days there, since he and Samuel went together, 1Sa 11:14 rather at the second time of his being there, where not staying the time quite up, was reproved for it, which was two years after this, 1Sa 13:1, though it may be this was a general rule to be observed by Saul, that whenever anything turned up of importance to the children of Israel, and was a difficulty with him, he should go to Gilgal, and there wait seven days for Samuel, from the time he gave him notice of it, who would come at the appointed time, and would give him what advice and instructions were necessary; and this place was the rather appointed, because it was the place where the Israelites first pitched their camp when they came over Jordan, and where the tabernacle first was; and where prayer and sacrifices were wont to be made; and where the kingdom of Saul was renewed; and which lay convenient for all the tribes, both on the one and the other side of Jordan:

and, behold, I will come down to thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings; so he did when the kingdom was renewed, and Saul was confirmed in it, 1Sa 11:15 but two years after, Saul not staying the full time, he offered them himself by another, for which he was reproved, 1Sa 13:9.

seven days shalt thou tarry till I come to thee; either from the time of the notice he should give to Samuel of his going thither, or from the time of his arrival there; for it can by no means be understood as from the time of his present departure from him, for the reasons before given:

and show thee what thou shalt do; in the then present emergency or difficulty on his hands; and this he said to encourage him under the weight and burden of government laid upon him.

Gill: 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 these signs came to pass that day

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.

Gill: 1Sa 10:10 - When they came thither to the hill // behold, a company of prophets met him // and the Spirit of the Lord came upon him, and he prophesied among them

When they came thither to the hill,.... Or, to Gibeah, as the Targum, and so Josephus ^e:

behold, a company of prophets met him; as foretold, 1Sa 10:5,

and the Spirit of the Lord came upon him, and he prophesied among them; the spirit of prophecy, as the Targum, and he sung praises among them; he joined with them in their psalmody, and performed it as regularly as if he had been brought up with them. The Jews say ^f he prophesied of the world to come, of Gog and Magog, and of the rewards of the righteous, and of the punishment of the wicked.

Gill: 1Sa 10:11 - And it came to pass, that when all that knew him before time // saw that, behold, he prophesied among the prophets // what is this that is come unto the son of Kish // is Saul also among the prophets

And it came to pass, that when all that knew him before time,.... As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place:

saw that, behold, he prophesied among the prophets; or praised among them, as the Targum, sung psalms and hymns with them:

what is this that is come unto the son of Kish? a rustic, a plebeian, that never was in the school of the prophets, or learned music, and yet is as dexterous at it as any of them:

is Saul also among the prophets? an husbandman, an herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them: this was matter of wonder to those who knew his person, family, and education; and so it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel, Act 9:20.

Gill: 1Sa 10:12 - And one of the same place answered, and said // but who is their father? the father of the prophets // therefore it became a proverb, is Saul also among the prophets

And one of the same place answered, and said,.... One of the same city, and in the same company, that expressed their admiration at what was come to Saul, and at what he did, and wondering how he came into such company, and to have such a gift, who was of so mean an education:

but who is their father? the father of the prophets; their fathers were not prophets, no more than Saul's was; their Father that taught them is the Lord, and he was able to teach Saul, and bestow on him the gift of prophecy, as well as on them; and so the Targum, who is their master or teacher; for though they might have an undermaster or teacher, as Samuel, or another prophet, yet their chief teacher was God; who could and did give men the gift of prophecy, and even in the highest sense, who had neither prophets for their fathers, nor were indeed trained up in any of the schools of the prophets, which was the case of Amos:

therefore it became a proverb, is Saul also among the prophets? that when a person of a mean parentage, and of a low life and education, was raised up to any degree of dignity in sacred and civil things, they used to apply this proverbial expression to him, or speak of him in this manner, is Saul among the prophets?

Gill: 1Sa 10:13 - And when he had made an end of prophesying // he came to the high place

And when he had made an end of prophesying,.... For, as Procopius Gazaeus observes, he had not the gift of prophecy always; it did not continue with him, but, like that of the seventy elders in the times of Moses, it was designed to make him respectable among the people, and to be taken notice of as a person that God had honoured with a peculiar gift, that so, when he should be chosen king, they would the more readily receive him:

he came to the high place; to return thanks to God for the gift bestowed on him, and for that high honour and dignity he was raised unto, of which he had private knowledge; and to pray God to fit him more and more for government, and to, assist him in it, and help him to discharge his office in a wise and faithful manner.

Gill: 1Sa 10:14 - 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 nowhere // we came to Samuel

And Saul's uncle said unto him, and to his servant, whither went ye?.... Since they had been absent so long a time. This was his father's brother, as the Targum, and so Aquila; whose name was Ner, the father of Abner, 1Sa 14:50 who met with him at the high place, or found him in the city, in his father's house it may be. Josephus ^g says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related:

and he said, to seek the asses: he first observes the end of their going, the business they went upon, in which not succeeding, then he answers more directly to the question:

and when we saw that they were nowhere; could not see them, nor find them any where, or hear of them where they went:

we came to Samuel; at Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses.

Gill: 1Sa 10:15 - And Saul's uncle said // tell me, I pray thee, what Samuel said unto you

And Saul's uncle said, &c. l On hearing he had been with Samuel, and perceiving so great an alteration in Saul, perhaps he began to suspect something about the kingdom; it being what everyone was talking of, and expecting every day to hear from Samuel who should be king, according to the Lord's appointment:

tell me, I pray thee, what Samuel said unto you; the earnestness with which he put this question seems to confirm the above conjecture.

Gill: 1Sa 10:16 - And Saul said unto his uncle // he told us plainly the asses were found // but of the matter of the kingdom, whereof Samuel spake, he told him not

And Saul said unto his uncle,.... In answer to his question:

he told us plainly the asses were found; or "in telling told us" ^h; not only plainly in so many words, but he affirmed it with the greatest certainty that the asses were found, and we need not give ourselves further trouble about them:

but of the matter of the kingdom, whereof Samuel spake, he told him not; he said not one word about that, which is commonly ascribed to his modesty; or he might conceal it, as Josephus ⁱ observes, because he thought it would not be believed by his relations, or might create in them envy to him; and besides, he knew it was the pleasure of Samuel that it should be kept a secret until the election by lot was over, lest it should be thought to proceed from Samuel himself; and Saul chose it should remain so, that it might not be thought to be of his own seeking; and by keeping it from his relations and friends, it would be a clear case that he did not make interest for it.

Gill: 1Sa 10:17 - And Samuel called the people together unto the Lord at Mizpeh.

And Samuel called the people together unto the Lord at Mizpeh. Not that in Gilead, but in the tribe of Benjamin, where the people had been before convened on a certain occasion, 1Sa 7:5 and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies; and these were gathered together to the Lord, to have the following affair transacted before him, and under his guidance and direction; the priest perhaps being here with the Urim and Thummim, as Kimchi thinks, and who also conjectures that the ark might be brought hither at this time, the symbol of the divine Presence; though wherever the church and people of God were gathered together in his name, in a solemn manner, there the Lord was.

Gill: 1Sa 10:18 - And said unto the children of Israel // thus saith the Lord God of Israel // I brought up Israel out of Egypt // and delivered you out of the hand of the Egyptians // and out of the hand of all kingdoms, and of them that oppressed you

And said unto the children of Israel,.... In the name of the Lord, using the phrase which the prophets used when they spoke in the name of the Lord:

thus saith the Lord God of Israel; the great Jehovah, the Being of beings, the covenant God of his people Israel:

I brought up Israel out of Egypt; when in bondage there, with a mighty hand and outstretched arm, by means of signs and wonders done by the hands of Moses and Aaron; the Lord working mightily with them, and thereby inclining Pharaoh and his people to let them go:

and delivered you out of the hand of the Egyptians; at the Red sea, drowning them in it, when they threatened Israel with an utter destruction:

and out of the hand of all kingdoms, and of them that oppressed you; as the Arabic writers, the kingdoms of Og and Bashan in their way to Canaan, and the Mesopotamians, Moabites, Canaanites, Midianites, Ammonites, and Philistines, in the times of the judges; all which is observed to show their ingratitude, and aggravate their guilt.

Gill: 1Sa 10:19 - And ye have this day rejected your God // who himself saved you out of all your adversity and your tribulations // ye have said unto him, nay, but set a king over us // now therefore present yourselves before the Lord by your tribes, and by your thousands

And ye have this day rejected your God,.... As their king, by desiring another to be set over them:

who himself saved you out of all your adversity and your tribulations; that they had been in at any time in Egypt, in their passage through the wilderness to Canaan, and after they were settled there:

ye have said unto him, nay, but set a king over us: they did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them; Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking; the motion came from themselves, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow upon it, they had none to blame but themselves:

now therefore present yourselves before the Lord by your tribes, and by your thousands; by the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim, or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen; which method, an it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.

Gill: 1Sa 10:20 - And when Samuel had caused all the tribes to come near // the tribe of Benjamin was taken

And when Samuel had caused all the tribes to come near,.... The heads and representatives of them, to the place where the lots were cast:

the tribe of Benjamin was taken; the lot fell upon that tribe for the choice of a king out of it; not the tribe of, Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin, the least of all the tribes, and which sprung from the youngest son of Jacob, contrary, as it were probable, to the expectation of all.

Gill: 1Sa 10:21 - And 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

And when he had caused the tribe of Benjamin to come near by their families,.... By the heads of them, to have lots cast for them, out of which of the families the king should be chosen:

the family of Matri was taken; 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 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:

and Saul the son of Kish was taken; 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:

and when they sought him, he could not be found; 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.

Gill: 1Sa 10:22 - Therefore they inquired of the Lord further // if the man should yet come thither // and the Lord answered, behold, he hath hid himself among the stuff

Therefore they inquired of the Lord further,.... Or again, by lot, by which they knew who the person was the was chosen king, but they did not know where he was, and therefore inquire further how they must come at him; and this inquiry was made either before the high priest by Urim and Thummim, or by Samuel the prophet of the Lord: and the inquiry was:

if the man should yet come thither; whether he was already come, or would come there, and if not, what methods they must take to find him:

and the Lord answered, behold, he hath hid himself among the stuff the word signifies household stuff, vessels, utensils, arms, &c. which the people had brought along with them for their use, and were laid up in some one place; and among these baggages Saul hid himself, hoping that if he was not found they would proceed to another choice, so free from ambition was he, and such was his modesty; nor does this seem to be affected and dissembled, but real; though afterwards, when he was settled in the kingdom, he did not care to part with it, and sought to kill David, whom he looked upon as his rival: there were many things which now concurred, that made him uneasy and unwilling to assume the government of the people; partly the envy and ill will of some of them, which he must expect; chiefly the sense he had of his own unfitness for such an office, being of a mean family, and having had so mean an education, and so little knowledge of the maxims of government; and besides, must at once, as soon as on the throne, enter into a war with the Ammonites; but what might most of all distress him, he perceived by Samuel's speech to the people, that the affair of a king was displeasing to the Lord, though he condescended to grant the people's request; and therefore what comfort and happiness could he expect in such a situation?

Gill: 1Sa 10:23 - And they ran and fetched him thence // and when he stood among the people // he was higher than any of the people, from the shoulders, and upwards

And they ran and fetched him thence,.... Being in haste to see their king elect, and proclaim him:

and when he stood among the people; being brought among them, and presented to them:

he was higher than any of the people, from the shoulders, and upwards; which made him look very graceful and majestic; height of stature, and a comely form, as Kimchi observes, recommend to royal dignity; and make the people stand more in awe of a prince, and have always been reckoned among all other nations to make a prince venerable; see Gill on 1Sa 9:2.

Gill: 1Sa 10:24 - And Samuel said to all the people, see ye him whom the Lord hath chosen // that there is none like him among the people // and all the people shouted // and said, God save the king

And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus ^k, an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made:

that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity:

and all the people shouted; made a general ado:

and said, God save the king; or "let the king live" ^l; they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity.

Gill: 1Sa 10:25 - Then Samuel told the people the manner of the kingdom // 1Sa 8:10-17 // and wrote it in a book, and laid it up before the Lord // and Samuel sent all the people away, every man to his house

Then Samuel told the people the manner of the kingdom, According to Ben Gersom, he laid before them the power a king had over his people, and the punishment he might inflict upon them, if they rebelled against him; and some think this is the same he delivered in 1Sa 8:10 concerning the arbitrary power of their kings, and how they would be used by them; and which he here repeated, and then wrote it, that it might be a testimony against them hereafter; with which what Josephus ^m says pretty much agrees, that in the hearing of the king he foretold what would befall them, and then wrote it, and laid it up, that it might be a witness of his predictions; but that in

1Sa 8:10-17. Samuel said, was the manner of their king, or how he would use them, but this the manner of the kingdom, and how the government of it was to be managed and submitted to, what was the office of a king, and what the duties of the subject; and yet was different from, at least not the same with that in Deu 17:15, for that had been written and laid up already:

and wrote it in a book, and laid it up before the Lord; in the ark of the Lord; as Kimchi; or rather by the ark of the Lord, on one side of it, as Ben Gersom; or best of all, as Josephus ⁿ, in the tabernacle of the Lord, where recourse might be had to it, at any time, at least by a priest, and where it would be safe, and be preserved to future times:

and Samuel sent all the people away, every man to his house; for though Saul was chosen king, he did not take upon him the exercise of government directly, but left it to Samuel to dismiss the people, who had been for many years their chief magistrate.

Gill: 1Sa 10:26 - And Saul also went home to Gibeah // and there went with him a band of men // whose heart God had touched

And Saul also went home to Gibeah,.... His native place, where was his father's house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men, as next observed:

and there went with him a band of men; an army, or part of one they seem to be military men, at least men of strength, valour, and courage; gallant men, who, in honour to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah; the Targum is only, "some of the people"

whose heart God had touched; and inclined to show honour and respect to their king; the Targum describes them,"men that feared to sin, and in whose hearts the fear of God was put.''

Gill: 1Sa 10:27 - But the children of Belial said // how shall this man save us // and they despised him // and brought him no presents // but he held his peace

But the children of Belial said,.... Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was; and in a jeering scornful manner said:

how shall this man save us? whose family is so mean, and whose tribe is so small, that they can give but little assistance to deliver us out of the hands of our enemies, the Philistines and Ammonites; intimating, that a king ought to have been of a rich family, and a large tribe, and a prince in it, whose interest and influence were great, not only in his own tribe, but in others, which would enable him to engage in war with an enemy, and protect the people; but what, as if they should say, can be expected from "this man?", this mean contemptible man, of no birth nor fortune, brought up in an obscure manner, and altogether inexpert in things civil and military?

and they despised him; on account of the above things, not only in their hearts, but spared not to speak out, and use opprobrious language, and with which their actions and conduct agreed:

and brought him no presents; as others did, and as it was usual when a king came to the throne; nor were any visits made unto him, in token of their subjection to him, and complacency in him, and by way of congratulation of him, see 1Ki 4:21 the Targum is, they did not salute him, or ask of his welfare:

but he held his peace, or "was as one that is deaf and dumb" ^o; took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Sa 10:1

¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

² tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

³ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

⁴ tn That is, “anointed.”

⁵ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

NET Notes: 1Sa 10:2

¹ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

NET Notes: 1Sa 10:3

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: 1Sa 10:5

¹ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

NET Notes: 1Sa 10:7

¹ sn In light of Saul’s commission to be Israel’s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied.

NET Notes: 1Sa 10:9

¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

² tn Heb “turned his shoulder.”

³ tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.”

NET Notes: 1Sa 10:10

¹ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

² tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

NET Notes: 1Sa 10:13

¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

NET Notes: 1Sa 10:14

¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

² tn Heb “And we saw that they were not.”

NET Notes: 1Sa 10:15

¹ tc In the LXX and Vulgate the pronoun “you” is singular, referring specifically to Saul. In the MT it is plural, including Saul’s servant as well.

NET Notes: 1Sa 10:16

¹ tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

NET Notes: 1Sa 10:18

¹ tn Heb “hand” (also later in this verse).

NET Notes: 1Sa 10:19

¹ tc The translation follows many medieval Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate in reading לֹא (lo’, “not”) rather than the MT לוֹ (lo; “to him”). Some witnesses combine the variants, resulting in a conflated text. For example, a few medieval Hebrew mss have לֹא לוֹ (lo lo’; “to him, ‘No.’”). A few others have לֹא לִי (li lo’; “to me, ‘No.’”).

NET Notes: 1Sa 10:22

¹ tn Or “baggage” (so many English versions); KJV “stuff”; TEV “supplies.”

NET Notes: 1Sa 10:25

¹ tn Heb “the regulation of the kingship.” This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14-20).

NET Notes: 1Sa 10:27

¹ tn Heb “sons of worthlessness” (see 2:12).

² tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with 10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran ms of Samuel, which has here “about a month.” However, it seems best to stay with the MT here even though it is difficult.

Geneva Bible: 1Sa 10:1

Then Samuel took a vial of ^{( a )} oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance?

^{( a )} In the Law this anointing signified the gifts of the Holy Spirit, which were necessary for those who would rule.

Geneva Bible: 1Sa 10:2

When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The ^{( b )} asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?

^{( b )} Samuel confirms him by these signs, that God has appointed him king.

Geneva Bible: 1Sa 10:5

After that thou shalt come to the ^{( c )} hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

^{( c )} Which was a high place in the city Kirjath-jearim, where the ark was, (1Sa 7:2).

Geneva Bible: 1Sa 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.

Geneva Bible: 1Sa 10:12

And one of the same place answered and said, But who [is] their ^{( e )} father? Therefore it became a proverb, [Is] Saul also among the ^{( f )} prophets?

^{( e )} Meaning, that prophecy comes not by succession, but is given to whom it pleases God.

^{( f )} Noting by it him that from low degree comes suddenly to honour.

Geneva Bible: 1Sa 10:17

And Samuel ^{( g )} called the people together unto the LORD to Mizpeh;

^{( g )} Both to declare to them their fault in asking a king, and also to show God's sentence in it.

Geneva Bible: 1Sa 10:20

And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was ^{( h )} taken.

^{( h )} That is, by casting of lot.

Geneva Bible: 1Sa 10:22

Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he ^{( i )} hath hid himself among the stuff.

^{( i )} As though he were unworthy and unwilling.

Geneva Bible: 1Sa 10:25

Then Samuel told the people ^{( k )} the manner of the kingdom, and wrote [it] in a book, and laid [it] up before the LORD. And Samuel sent all the people away, every man to his house.

^{( k )} As it is written in (Deu 17:15).

Geneva Bible: 1Sa 10:27

But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he ^{( l )} held his peace.

^{( l )} Both to avoid disputing and also to win them by patience.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 1Sa 10:17-27 - The King After Man's Heart

1 Samuel 10:17-27

These verses fit on to 1 Samuel 8., 1 Samuel 9, through 1 Samuel 10:16, being probably from another source, inserted here because the anointing of Saul, told in them, did occur between Samuel's dismissal of the people and his summoning of the national assembly which is here related. That private anointing of Saul was the divine call to him individually; the text tells of his public designation to the nation. The two are perfectly consistent, and, indeed, the private anointing is presupposed in the incident recorded in this passage, of Saul's hiding himself, for he could not have known the result that he would be' taken,' unless he had had that previous intimation. The assembly at Mizpah was not convened in order to choose a king, but to accept God's choice, which was then to be declared.

But before the choice was announced, a last appeal was made to the people, if, perchance, they might still be persuaded to forgo their rebellious desire. It is not, indeed, said that this final, all but hopeless attempt was made by Samuel at the divine command, and we are not told that he had any further revelation than that in 1 Samuel 8:7-9. But, no doubt, he was speaking as Jehovah's mouthpiece, and so we have here one more instance of that long-suffering divine patience and love which' hopeth all things,' and lingers pleadingly round the alienated heart, seeking to woo it back to itself, and never ceasing to labor to avert the evil deed, till it is actually and irrevocably done. It may be said that God knew that the appeal was sure to fail, and therefore could not have made it. But is not that mysterious continuance of effort, foreknown to be futile, the very paradox of God's love? Did not Jesus give the traitor the sop, as a last token of friendship, a last appeal to his heart? And does not God still in like manner deal with us all?

Observe how He seeks to win Israel back. It is not by threatenings, but by reminders of His great benefits. He will not drive men back to His service, like a slave-driver with brandished whip, but He wishes to draw them back by the cords of love.' It is service from hearts melted by thankfulness, and therefore overflowing in joyful, willing obedience and grateful acts, that He desires. The mercies of God' should lead to men offering themselves as living sacrifices.'

The last appeal failed, and Samuel at once went on to give the people the desired bitter which they thought so sweet. Of course, it was by their representatives that the tribes presented themselves before God. The manner of making God's choice known is not told, and speculations as to it are idle. Probably a simple yes or no, as each tribe, family or individual was presented' was the mode, but how it was conveyed is quite unknown. That is a small matter; more important is it to note that Saul was chosen simply because he was the very type of the national ideal of a hero-king. Both here and in 1 Samuel 9:2 his stature and bravery are the only qualities mentioned. What Israel wanted was a rough fighter, with physical strength, plenty of bone and muscle. About moral, intellectual or spiritual qualities they did not care, and they got the kind of king that they wanted,--the only kind that they could appreciate. The only way to teach them that one who was a head and shoulders taller than any of them was not thereby certified to be the ideal king, was to give them such a man, and let them see what good he would do them.

There is no surer index nor sharper test of national or individual character than the sort of heroes' they worship. Vox populi has not been very much refined since Saul's day. Athletes and soldiers still captivate the crowd, and a mere prophet like Samuel has no chance beside the man of broad shoulders and well-developed biceps. And very often communities, especially democratic ones, get the king' they desire, the leader, statesman or the like, who comes near their ideal. The man whom they choose is the man whom, generally, they deserve. Israel had an excuse for its burst of ardor for a soldier, for it was in deadly danger from the Philistines. Is there as good an excuse for us in Britain, in our recent adoration of successful generals? Israel found out that its idol lacked higher gifts than thews and sinews, and experience taught them the falseness of their ideal.

Saul's hiding among the piles of miscellaneous baggage, which the multitude of representatives had brought with them, is usually set down to his credit, as indicating an engaging modesty; but there is another and more probable explanation of it, less creditable to him. Was it not rather occasioned by his shrinking from the heavy task that God was laying on him? He was not being summoned to a secure throne, but to go out before us, and fight our battles.' He might well shrink, but if he had been God-fearing and God-obeying and God-trusting, he would have cried, Here am I send me,' instead of skulking among the stuff. There was another Saul, who could say,' I was not disobedient unto the heavenly vision.' It had been better for the son of Kish if he had been like the young Pharisee from Tarsus. We too have divine calls in our lives, and alas l we too not seldom hide ourselves among the stuff, and try to avoid taking up some heavy duty, by absorbing our minds in material good. Few things have greater power of obscuring the heavenly vision,' and of rendering us unwilling to obey it, than the clinging to the things of this world, which are in their place as the traveler's luggage needful on the road, but very much out of their place when they become a hiding-place for a man whom God is calling to service.

The manner of the kingdom,' which Samuel wrote and laid up before the Lord, was probably not the same as the manner of the king' (1 Samuel 8:9-18), but a kind of constitution, or solemn statement of the principles which were to govern the monarchy. The reading in 1 Samuel 8:26 should probably be the men of valor,' instead of "a band of men." They were brave men, whose hearts God had touched.' Now that Saul was chosen by God, loyalty to God was shown by loyalty to Saul. The sin of the people's desire, and the drop from the high ideal of the theocracy, and the lack of lofty qualities in Saul, may all be admitted. But God has made him king, and that is enough. Henceforward, God's servants will be Saul's partisans. The malcontents were apparently but a small faction. They, perhaps, had had a candidate of their own, but, at all events, they criticized God's appointed deliverer, and saw nothing in him to warrant the expectation that he would be able to do much for Israel. Disparaging criticism of God's chosen instruments comes from distrust of God who chose them. To doubt the divinely sent Deliverer's power to save' is to accuse God of not knowing our needs and of miscalculating the power of His supply of them. But not a few of us put that same question in various tones of incredulity, scorn or indifference. Sense makes many mistakes when it takes to trying to weigh Christ in its vulgar balances, and to settling whether He looks like a Savior and a King.

MHCC: 1Sa 10:1-8

The sacred anointing, then used, pointed at the great Messiah, or Anointed One, the King of the church, and High Priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. For Saul's further satisfaction, Samuel gives him some signs which should come to pass the same day. The first place he directs him to, was the sepulchre of one of his ancestors; there he must be reminded of his own mortality, and now that he had a crown before him, must think of his grave, in which all his honour would be laid in the dust. From the time of Samuel there appears to have been schools, or places where pious young men were brought up in the knowledge of Divine things. Saul should find himself strongly moved to join with them, and should be turned into another man from what he had been. The Spirit of God changes men, wonderfully transforms them. Saul, by praising God in the communion of saints, became another man, but it may be questioned if he became a new man.

MHCC: 1Sa 10:9-16

The signs Samuel had given Saul, came to pass punctually; he found that God had given him another heart, another disposition of mind. Yet let not an outward show of devotion, and a sudden change for the present, be too much relied on; Saul among the prophets was Saul still. His being anointed was kept private. He leaves it to God to carry on his own work by Samuel, and sits still, to see how the matter will fall.

MHCC: 1Sa 10:17-27

Samuel tells the people, Ye have this day rejected your God. So little fond was Saul now of that power, which soon after, when he possessed it, he could not think of parting with, that he hid himself. It is good to be conscious of our unworthiness and insufficiency for the services to which we are called; but men should not go into the contrary extreme, by refusing the employments to which the Lord and the church call them. The greater part of the people treated the matter with indifference. Saul modestly went home to his own house, but was attended by a band of men whose hearts God disposed to support his authority. If the heart bend at any time the right way, it is because He has touched it. One touch is enough when it is Divine. Others despised him. Thus differently are men affected to our exalted Redeemer. There is a remnant who submit to him, and follow him wherever he goes; they are those whose hearts God has touched, whom he has made willing. But there are others who despise him, who ask, How shall this man save us? They are offended in him, and they will be punished.

Matthew Henry: 1Sa 10:1-8

Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.

I. He anointed him and kissed him, 1Sa 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. " God has anointed thee, "says Samuel, " to be king, and I am satisfied and very well pleased, in pledge of which take this kiss."It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.

II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, 1Sa 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, 1Sa 10:3, 1Sa 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (1Sa 10:5, 1Sa 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, 1Sa 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, 2Ki 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.

III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (1Sa 10:7): " Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee."But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, 1Sa 10:8. How his failing in this matter proved his fall we find afterwards, 1Sa 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.

Matthew Henry: 1Sa 10:9-16

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, 1Sa 10:9. 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 (1Sa 10:10), 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 11:25. 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, Act 9:21. 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 (1Sa 10:13), 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, 1Sa 10:14. 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, 1Jo 3:1. [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.

Matthew Henry: 1Sa 10:17-27

Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, 1Sa 10:17), Samuel acts for God among them.

I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (1Sa 10:18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (1Sa 10:19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, " You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you."Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.

II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, 1Sa 10:19. Benjamin is taken out of all the tribes (1Sa 10:20), and out of that tribe Saul the son of Kish, 1Sa 10:21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen 49:10, Gen 49:27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.

III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (1Sa 10:21), he had hidden himself among the stuff (1Sa 10:22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.

1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.

2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, 1Sa 10:23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.

IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, 1Sa 10:23. "Look you,"said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?"The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity."Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Psa 72:15, Prayer shall be made for him continually. See Psa 20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live.

V. Samuel settles the original contract between them, and leaves it upon record, 1Sa 10:25. He had before told them the manner of the king (1Sa 8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (1Sa 8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.

VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,

1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, 1Sa 10:26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (1Sa 10:27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.

2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.

Keil-Delitzsch: 1Sa 10:1

Samuel then took the oil-flask, poured it upon his (Saul's) head, kissedhim, and said, " Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be captain over His inheritance? " הלוא , as anexpression of lively assurance, receives the force of an independent clausethrough the following כּי , " is it not so? "i.e., "yea, it is so, that,"etc., just as it does before אם in Gen 4:7. נחלתו , (His(Jehovah's) possession, was the nation of Israel, which Jehovah hadacquired as the people of His own possession through their deliveranceout of Egypt (Deu 4:20; Deu 9:26, etc.). Anointing with oil as a symbol ofendowment with the Spirit of God; as the oil itself, by virtue of thestrength which it gives to the vital spirits, was a symbol of the Spirit ofGod as the principle of divine and spiritual power (see at Lev 8:12). Hitherto there had been no other anointing among the people of God thanthat of the priests and sanctuary (Exo 30:23.; Lev 8:10.). When Saul,therefore, was consecrated as king by anointing, the monarchy wasinaugurated as a divine institution, standing on a par with the priesthood;through which henceforth the Lord would also bestow upon His peoplethe gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethicalblessings of divine grace for Israel, so the king was consecrated byanointing to be the vehicle and medium of all the blessings of grace whichthe Lord, as the God-king, would confer upon His people through theinstitution of a civil government. Through this anointing, which wasperformed by Samuel under the direction of God, the king was set apartfrom the rest of the nation as "anointed of the Lord"(cf. 1Sa 12:3, 1Sa 12:5,etc.), and sanctified as the נגיד , i.e., its captain, its leader andcommander. Kissing was probably not a sign of homage or reverencetowards the anointed of the Lord, so much as "a kiss of affection, withwhich the grace of God itself was sealed"(Seb. Schmidt).

(Note: The lxx and Vulgate have expanded the second half of thisverse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα . And in theVulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxxinterpolated their addition between הלוא and כּי , asthe last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα , is a verbaltranslation of יהוה משׁחך כּי לנגיד על־נחלתו . In the Vulgate, on the other hand, the first clause, ecce unxit - in principem , corresponds word for word with the Hebrew text, fromwhich we may see that Jerome translated our present Hebrew text;and the addition, et liberabis , etc., was interpolated into the Vulgatefrom the Itala. The text of the Septuagint is nothing more than agloss formed from 1Sa 9:16-17, which the translator thoughtnecessary, partly because he could not clearly see the force of כּי הלוא , but more especially because he could not explainthe fact that Samuel speaks to Saul of signs, without havingannounced them to him as such. But the author of the gloss hasoverlooked the fact that Samuel does not give Saul a σημεῖον ,but three σημεῖα , and describes the object of them in 1Sa 10:7 asbeing the following, namely, that Saul would learn when they tookplace what he had to do, for Jehovah was with him, and not that theywould prove that the Lord had anointed him to be captain.)

Keil-Delitzsch: 1Sa 10:2-7

To confirm the consecration of Saul as king over Israel, which had beeneffected through the anointing, Samuel gave him three more signs whichwould occur on his journey home, and would be a pledge to him thatJehovah would accompany his undertakings with His divine help, andpractically accredit him as His anointed. These signs, therefore, stand inthe closest relation to the calling conveyed to Saul through his anointing.

1Sa 10:2

The first sign: " When thou goest away from me to-day (i.e.,now), thou wilst meet two men at Rachel's sepulchre, on the border ofBenjamin at Zelzah; and they will say unto thee, The asses of thy father,which thou wentest to seek, are found. Behold, they father hath given up העתנות את־דּברי , the words (i.e., talking) about the asses, andtroubleth himself about you, saying, What shall I do about my son? "According to Gen 35:16., Rachel's sepulchre was on the way from Bethelto Bethlehem, only a short distance from the latter place, and thereforeundoubtedly on the spot which tradition has assigned to it since the timeof Jerome , viz., on the site of the Kubbet Rahil , half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour anda half from the city (see at Gen 35:20). This suits the passage before usvery well, if we give up the groundless assumption that Saul came toSamuel at Ramah and was anointed by him there, and assume that theplace of meeting, which is not more fully defined in 1 Samuel 9, was situated tothe south-west of Bethlehem.

(Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, whenproperly understood, is not at variance with the tradition concerningthe situation of Rachel's tomb, and the passage before us neitherrequires us on the one had to understand the Ephratah of Gen 35:19and Gen 48:7 as a different place from Bethlehem, and erase " that isBethlehem "from both passages as a gloss that has crept into the text,and then invent an Ephratah in the neighbourhood of Bethel betweenBenjamin and Ephraim, as Thenius does, nor warrants us on the otherhand in transferring Rachel's tomb to the neighbourhood of Bethel, inopposition to the ordinary tradition, as Kurtz proposes; so the wordsof Jer 31:15, "A voice was heard in Ramah, lamentation and bitterweeping, Rachel weeping for her children,"etc., furnish no evidentthat Rachel's tomb was at Ramah (i.e., er Râm ). "For here (in thecycle of prophecy concerning the restoration of all Israel, Jer 30-33)Rachel's weeping is occasioned by the fact of the exiles of Benjaminhaving assembled together in Ramah (Jer 40:1), without there beingany reason why Rachel's tomb should be sought for in theneighbourhood of this Ramah"(Delitzsch on Gen 35:20).)

The expression "in the border of Benjamin"is not at variance with this. Itis true that Kubbet Rahil is about an hour and a quarter from the southernboundary of Benjamin, which ran past the Rogel spring, through the valleyof Ben-hinnom (Jos 18:16); but the expression קבוּרה עם must not be so pressed as to be restricted to the actual site of thegrave, since otherwise the further definition " at Zelzah "would besuperfluous, as Rachel's tomb was unquestionably a well-known localityat that time. If we suppose the place called Zelzah, the situation of whichhas not yet been discovered,

(Note: Ewald ( Gesch. iii. p. 29) supposes Zelzah to be unsuitable tothe context, if taken as the name of a place, and therefore followsthe ἁλλομένους μεγάλα of the lxx, and renders the word"in great haste;"but he has neither given any reason why the name ofa place is unsuitable here, nor considered that the Septuagint renderingis merely conjectural, and has nothing further to support it than thefact that the translators rendered צלח ἐφήλατο , "he sprang uponhim,"in 1Sa 10:6 and 1Sa 11:6, and took צלצח to be an emphaticform of צלח .)

to have been about mid-way between Rachel's tomb and the Rogel spring,Samuel could very well describe the spot where Saul would meet the twomen in the way that he has done. This sign, by confirming the informationwhich Samuel had given to Saul with reference to the asses, was to furnishhim with a practical proof that what Samuel had said to him with regard tothe monarchy would quite as certainly come to pass, and therefore notonly to deliver him from all anxiety as to the lost animals of his father, butalso to direct his thoughts to the higher destiny to which God had calledhim through Samuel's anointing.

1Sa 10:3-4

The second sign (1Sa 10:3, 1Sa 10:4): "Then thou shalt go on forward fromthence, and thou shalt come to the terebinth of Tabor; and there shall meetthee there three men going up to God to Bethel, carrying one three kinds,one three loaves of bread, and one a bottle of wine. They will ask theeafter thy welfare, and give thee two loaves; receive them at their hands." The terebinth of Tabor is not mentioned anywhere else, and nothingfurther can be determined concerning it, than that it stood by the roadleading from Rachel's tomb to Gibeah.

(Note: The opinion expressed by Ewald and Thenius, that Deborah'smourning oak (Gen 35:8) is intended, and that Tabor is either adifferent form of Deborah , or that Tabor should be altered intoDeborah, has no foundation to rest upon; for the fact that the oakreferred to stood below (i.e., to the south of) Bethel, and the threemen whom Saul was to meet at the terebinth of Tabor were going toBethel, by no means establishes the identity of the two, as their goingup to Bethel does not prove that they were already in theneighbourhood of Bethel. Moreover, the Deborah oak was on thenorth of Gibeah, whereas Saul met the three men between Rachel'stomb and Gibeah, i.e., to the south of Gibeah.)

The fact that the three men were going up to God at Bethel, shows thatthere was still a place of sacrifice consecrated to the Lord at Bethel, whereAbraham and Jacob had erected altars to the Lord who had appeared tothem there (Gen 12:8; Gen 13:3-4; Gen 28:18-19; Gen 35:7); for the kids and loaves andwine were sacrificial gifts which they were about to offer. לשׁלום שׁאל , to ask after one's welfare, i.e., to greet in a friendlymanner (cf. Jdg 18:15; Gen 43:27). The meaning of this double signconsisted in the fact that these men gave Saul two loaves from theirsacrificial offerings. In this he was to discern a homage paid to the anointedof the Lord; and he was therefore to accept the gift in this sense at theirhand.

1Sa 10:5-6

The third sign (1Sa 10:5, 1Sa 10:6) Saul was to receive at Gibeah of God,where posts of the Philistines were stationed. Gibeath ha-Elohim is not anappellative, signifying a high place of God, i.e., a high place dedicated toGod, but a proper name referring to Gibeah of Benjamin, the native placeof Saul, which was called Gibeah of Saul from the time when Saul residedthere as king (1Sa 10:16 : cf. 1Sa 11:4; 1Sa 15:34; 2Sa 21:6; Isa 10:29). This isvery apparent from the fact that, according to 1Sa 10:10., all the people ofGibeah had known Saul of old, and therefore could not comprehend howhe had all at once come to be among the prophets. The name Gibeah ofGod is here given to the town on account of a bamah or sacrificial heightwhich rose within or near the town (1Sa 10:13), and which may possibly havebeen renowned above other such heights, as the seat of a society ofprophets. פלשׁתּים נצבי are not bailiffs of thePhilistines, still less columns erected as signs of their supremacy(Thenius), but military posts of the Philistines, as 1Sa 13:3-4, and 2Sa 8:6, 2Sa 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connectedwith what was about to happen to Saul there. At the place where thePhilistines, those severe oppressors of Israel, had set up military posts,the Spirit of God was to come upon Saul, and endow him with the divinepower that was required for his regal office. " And it shall come to pass,when thou comest to the town there, thou wilt light upon a company ofprophets coming down from the high place ( bamah , the sacrificial height), before them lyre and tambourin, and flute, and harp, and theyprophesying ." חבל signifies a rope or cord, then a band or company of men. It does not follow that because this band of prophetswas coming down from the high place, the high place at Gibeah must havebeen the seat of a school of the prophets. They might have been upon apilgrimage to Gibeah. The fact that they were preceded by musiciansplaying, seems to indicate a festal procession. Nebel and Kinnor are stringed instruments which were used after David'stime in connection with the psalmody of divine worship (1Ch 13:8;1Ch 15:20; Psa 33:2; Psa 43:4, etc.). The nebel was an instrument resembling a lyre ,the kinnor was more like a guitar than a harp. Toph : the tambourin , whichwas played by Miriam at the Red Sea (Exo 15:20). Chalil : the flute ; see my Bibl. Archaeology , ii. §137. By the prophesying of these prophets we areto understand an ecstatic utterance of religious feelings to the praise ofGod, as in the case of the seventy elders in the time of Moses (Num 11:25). Whether it took the form of a song or of an enthusiastic discourse,cannot be determined; in any case it was connected with a very energeticaction indicative of the highest state of mental excitement. (For furtherremarks on these societies of prophets, see at 1Sa 19:18.)

1Sa 10:6

"And the Spirit of Jehovah will come upon thee, and thou wiltprophesy with them, and be changed into another man." "Ecstatic states,"says Tholuck ( die Propheten , p. 53), "have something infectious aboutthem. The excitement spreads involuntarily, as in the American revivalsand the preaching mania in Sweden, even to persons in whose state ofmind there is no affinity with anything of the kind."But in the instancebefore us there was something more than psychical infection. The Spirit ofJehovah, which manifested itself in the prophesying of the prophets, wasto pass over to Saul, so that he would prophesy along with them( התנבּית formed like a verb ה ל for התנבאת ; so again in 1Sa 10:13), andwas entirely to transform him. This transformation is not to be regardedindeed as regeneration in the Christian sense, but as a change resemblingregeneration, which affected the entire disposition of mind, and by whichSaul was lifted out of his former modes of thought and feeling, which wereconfined within a narrow earthly sphere, into the far higher sphere of hisnew royal calling, was filled with kingly thoughts in relation to the serviceof God, and received " another heart "(1Sa 10:9). Heart is used in the ordinaryscriptural sense, as the centre of the whole mental and psychical life ofwill, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol . pp. 248ff., ed. 2). Through this sign his anointing as king was to beinwardly sealed.

1Sa 10:7

" When these signs are come unto thee (the Kethibh תבאינה is to beread תּבאינה , as in Psa 45:16 and Est 4:4; and the Keri תּבאנה is a needless emendation), do to thee what thy hand findeth , i.e., actaccording to the circumstances (for this formula, see Jdg 9:33); for Godwill be with thee ."The occurrence of the signs mentioned was to assurehim of the certainty that God would assist him in all that he undertook asking. The first opportunity for action was afforded him by the AmmoniteNahash, who besieged Jabesh-gilead (1Sa 11:1-15).

Keil-Delitzsch: 1Sa 10:8

In conclusion, Samuel gave him an important hint with regard to his futureattitude: "And goest thou before me down to Gilgal; and, behold, I amcoming down to thee, to offer burnt-offerings, and to sacrifice peace-offerings: thou shalt wait seven days, till I come to thee, that I may showthee what thou art to do." The infinitive clause וגו להעלות isundoubtedly dependent upon the main clause וירדתּ , and notupon the circumstantial clause which is introduced as a parenthesis. Thethought therefore is the following: If Saul went down to Gilgal to offersacrifice there, he was to wait till Samuel arrived. The construction of themain clause itself, however, is doubtful, since, grammatically considered, ירדתּ can either be a continuation of the imperative עשׂה (1Sa 10:7), or can be regarded as independent, and in fact conditional. The latter view, according to which ירדתּ supposes his goingdown as a possible thing that may take place at a future time, is the onerequired by the circumstantial clause which follows, and which isintroduced by והנּה ; for if וירדתּ were intended tobe a continuation of the imperative which precedes it, so that Samuelcommanded Saul to go down to Gilgal before him, he would have simplyannounced his coming, that is to say, he would either have said וירדתּי or ארד ואני . The circumstantialclause "and behold I am coming down to thee"evidently presupposesSaul's going down as a possible occurrence, in the event of which Samuelprescribes the course he is to pursue. But the conditional interpretation of וירדתּ is still more decidedly required by the context. Forinstance, when Samuel said to Saul that after the occurrence of the threesigns he was to do what came to his hand, he could hardly command himimmediately afterwards to go to Gilgal, since the performance of whatcame to his hand might prevent him from going to Gilgal. If, however,Samuel meant that after Saul had finished what came to his hand he was togo down to Gilgal, he would have said, "And after thou hast done this, godown to Gilgal,"etc. But as he does not express himself in this manner, he can only havereferred to Saul's going to Gilgal as an occurrence which, as he foresaw,would take place at some time or other. And to Saul himself this must notonly have presented itself as a possible occurrence, but under the existingcircumstances as one that was sure to take place; so that the whole thingwas not so obscure to him as it is to us, who are only able to form ourconclusions from the brief account which lies before us. If we supposethat in the conversation which Samuel had with Saul upon the roof (1Sa 9:25), he also spoke about the manner in which the Philistines, who hadpushed their outposts as far as Gibeah, could be successfully attacked, hemight also have mentioned that Gilgal was the most suitable place forgathering an army together, and for making the necessary preparations fora successful engagement with their foes. If we just glance at the events narrated in the following chapters, for thepurpose of getting a clear idea of the thing which Samuel had in view; wefind that the three signs announced by Samuel took place on Saul's returnto Gibeah (1Sa 10:9-16). Samuel then summoned the people to Mizpeh,where Saul was elected king by lot (1Sa 10:17-27); but Saul returned toGibeah to his own house even after this solemn election, and was engagedin ploughing the field, when messengers came from Jabesh with theaccount of the siege of that town by the Ammonites. On receiving thisintelligence the Spirit of Jehovah came upon him, so that he summoned thewhole nation with energy and without delay to come to battle, andproceeded to Jabesh with the assembled army, and smote the Ammonites(1Sa 11:1-11). Thereupon Samuel summoned the people to come toGilgal and renew the monarchy there (1Sa 11:12-15); and at the sametime he renewed his office of supreme judge (1 Samuel 12), so that now for thefirst time Saul actually commenced his reign, and began the war against thePhilistines (1Sa 13:1), in which, as soon as the latter advanced toMichmash with a powerful army after Jonathan's victorious engagement,he summoned the people to Gilgal to battle, and after waiting there sevendays for Samuel in vain, had the sacrifices offered, on which account assoon as Samuel arrived he announced to him that his rule would not last (1Sa 13:13.).

Now, it cannot have been the first of these two gatherings at Gilgal thatSamuel had in his mind, but must have been the second. The first isprecluded by the simple fact that Samuel summoned the people to go toGilgal for the purpose of renewing the monarchy; and therefore, as thewords "come and let us go to Gilgal"(1Sa 11:14) unquestionably imply,he must have gone thither himself along with the people and the king, sothat Saul was never in a position to have to wait for Samuel's arrival. Thesecond occurrence at Gilgal, on the other hand, is clearly indicated in thewords of 1Sa 13:8, "Saul tarried seven days, according to the set timethat Samuel had appointed," in which there is almost an express allusion tothe instructions given to Saul in the verse before us. But whilst we cannotbut regard this as the only true explanation, we cannot agree with Seb. Schmidt, who looks upon the instructions given to Saul in this verse as "arule to be observed throughout the whole of Samuel's life,"that is to say,who interprets ירדתּ in the sense of "as often as thou goestdown to Gilgal."For this view cannot be grammatically sustained,although it is founded upon the correct idea, that Samuel's instructionscannot have been intended as a solitary and arbitrary command, by whichSaul was to be kept in a condition of dependence. According to our explanation, however, this is not the case; but there wasan inward necessity for them, so far as the government of Saul wasconcerned. Placed as he was by Jehovah as king over His people, for thepurpose of rescuing them out of the power of those who were at that timeits most dangerous foes, Saul was not at liberty to enter upon the waragainst these foes simply by his own will, but was directed to wait tillSamuel, the accredited prophet of Jehovah, had completed theconsecration through the offering of a solemn sacrifice, and hadcommunicated to him the requisite instructions from God, even though heshould have to wait for seven days.

(Note: The difficulty in question has been solved on the whole quitecorrectly by Brentius. "It is not to be supposed,"he says, "thatSamuel was directing Saul to go at once to Gilgal as soon as he shouldgo away from him, and wait there for seven days; but that he was todo this after he had been chosen king by public lot, and havingconquered the Ammonites and been confirmed in the kingdom, wasabout to prepare to make war upon the Philistines, on whose accountchiefly it was that he had been called to the kingdom. For the Lordhad already spoken thus to Samuel concerning Saul: 'He will save mypeople from the hands of the Philistines, because I have looked uponmy people.' This is the meaning therefore of Samuel's command:Thou hast been called to the kingdom chiefly for this purpose, thatthou mayest deliver Israel from the tyranny of the Philistines. Whentherefore thou shalt enter upon this work, go down into Gilgal andwait there seven days, until I shall come to thee: for thou shalt thenoffer a holocaust, though not before I come to thee, and I will showthee what must be done in order that our enemies the Philistines maybe conquered. The account of this is given below in 1 Samuel 13, where welearn that Saul violated this command.")

Keil-Delitzsch: 1Sa 10:9-16

When Saul went away from Samuel, to return to Gibeah, "God changed tohim another heart," - a pregnant expression for "God changed him, and gavehim another heart"(see at 1Sa 10:6); and all these signs (the signs mentioned bySamuel) happened on that very day. As he left Samuel early in themorning, Saul could easily reach Gibeah in one day, even if the town wherehe 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 ahalf 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 "toGibeah"(Eng. version, "to the hill:"Tr.). The rendering ἔκειθεν (lxx) does not warrant us in changing שׁם into משּׁם ;for the latter would be quite superfluous, as it was self-evident that theycame to Gibeah from the place where they had been in the company ofSamuel.

1Sa 10:11

When those who had known Saul of old saw that he prophesiedwith the prophets, the people said one to another, " What has happened tothe son of Kish? Is Saul also among the prophets? "This expressionpresupposes that Saul's previous life was altogether different from that ofthe disciples of the prophets.

1Sa 10:12

And one from thence (i.e., from Gibeah, or from the crowd thatwas gathered round the prophets) answered, " And who is their father? "i.e., not "who is their president?"which would be a very gratuitousquestion; but, "is their father a prophet then?"i.e., according to theexplanation given by Oehler (Herzog's Real. Enc . xii. p. 216), "have theythe prophetic spirit by virtue of their birth?"Understood in this way, theretort forms a very appropriate "answer"to the expression of surprise andthe inquiry, how it came to pass that Saul was among the prophets. Ifthose prophets had not obtained the gift of prophecy by inheritance, butas a free gift of the Lord, it was equally possible for the Lord tocommunicate the same gift to Saul. On the other hand, the alteration of thetext from אביהם (their father) into אביהוּ (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 thequestion, Who is his father? in the mouth of one of the inhabitants ofGibeah, to whom Saul's father was so well known that they called Saul theson of Kish at once, would have no sense whatever. From this the proverbarose, "Is Saul also among the prophets?"- a proverb which was used toexpress astonishment at the appearance of any man in a sphere of lifewhich had hitherto been altogether strange to him.

1Sa 10:13-16

When Saul had left off prophesying, and came to Bamah, hisuncle 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 relatethe 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 afraidof unbelief and envy, as Thenius follows Josephus in supposing. From theexpression "he came to Bamah"(Eng. ver. "to the high place"), we mustconclude, that not only Saul's uncle, but his father also, lived in Bamah, aswe find Saul immediately afterwards in his own family circle (see 1Sa 10:14.).

Keil-Delitzsch: 1Sa 10:17-27

Saul's Election by Lot. - After Samuel had secretly anointed Saul king bythe command of God, it was his duty to make provision for a recognitionof the man whom God had chosen on the part of the people also. To thisend he summoned the people to Mizpeh, and there instructed the tribes tochoose a king by lot. As the result of the lot was regarded as a divinedecision, not only was Saul to be accredited by this act in the sight of thewhole nation as the king appointed by the Lord, but he himself was also tobe more fully assured of the certainty of his own election on the part ofGod. -

(Note: Thenius follows De Wette, and adduces the incompatibility of1 Samuel 8 and 1Sa 10:17-27 with 1Sa 9:1-10, 1Sa 9:16, as a proof that in 1Sa 10:17-27 we have a different account of the manner in which Saulbecame king from that given in 1Sa 9:1-10, 1Sa 9:16, and one whichcontinues the account in 1Sa 8:22. "It is thoroughlyinconceivable,"he says, "that Samuel should have first of all anointedSaul king by the instigation of God, and then have caused the lot to becast, as it were, for the sake of further confirmation; for in that caseeither the prophet would have tempted God, or he would have madeHim chargeable before the nation with an unworthy act of jugglery."Such an argument as this could only be used by critics who deny notonly the inspiration of the prophets, but all influence on the part ofthe living God upon the free action of men, and cannot thereforerender the truth of the biblical history at all doubtful. Even Ewald seesno discrepancy here, and observes in his history ( Gesch. iii. p. 32): "Ifwe bear in mind the ordinary use made of the sacred lot at that time,we shall find that there is nothing but the simple truth in the wholecourse of the narrative. The secret meeting of the seer with Saul wasnot sufficient to secure a complete and satisfactory recognition ofhim as king; it was also necessary that the Spirit of Jehovah shouldsingle him out publicly in a solemn assembly of the nation, and pointhim out as the man of Jehovah.")

1Sa 10:17

העם is the nation in its heads and representatives. Samuel selected Mizpeh for this purpose, because it was there that he hadonce before obtained for the people, by prayer, a great victory over thePhilistines (1Sa 7:5.).

1Sa 10:18-19

"But before proceeding to the election itself, Samuel oncemore charged the people with their sin in rejecting God, who had broughtthem out of Egypt, and delivered them out of the hand of all theiroppressors, by their demand for a king, that he might show them howdangerous was the way which they were taking now, and how bitterlythey would perhaps repent of what they had now desired"( O. v. Gerlach ;see the commentary on 1 Samuel 8). The masculine הלּחצים isconstrued ad sensum with המּמלכות . In לו ותּאמרוּ the early translators have taken לו for לא , which is the actual reading in some of the Codices. But althoughthis reading is decidedly favoured by the parallel passages, 1Sa 8:19;1Sa 12:12, it is not necessary; since כּי is used to introduce a directstatement, even in a declaration of the opposite, in the sense of our " nobut "(e.g., in Rth 1:10, where להּ precedes). There is, therefore,no reason for exchanging לו for לא .

1Sa 10:20-21

After this warning, Samuel directed the assembled Israelitesto come before Jehovah (i.e., before the altar of Jehovah which stood atMizpeh, according to 1Sa 7:9) according to their tribes and families( alaphim : see at Num 1:16); " and there was taken (by lot) the tribe ofBenjamin ." הלּכד , lit . to be snatched out by Jehovah, namely, throughthe lot (see Jos 7:14, Jos 7:16). He then directed the tribe of Benjamin to drawnear according to its families, i.e., he directed the heads of the families ofthis tribe to come before the altar of the Lord and draw lots; and the familyof Matri was taken . Lastly, when the heads of the households in thisfamily came, and after that the different individuals in the household whichhad been taken, the lot fell upon Saul the son of Kish . In the words, "Saulthe son of Kish was taken," the historian proceeds at once to the finalresult of the casting of the lots, without describing the intermediate stepsany further.

(Note: It is true the Septuagint introduces the words καὶ προσάγουσι τὴν φυλὴν Ματταρὶ εἰς ἄνδρας before ויּלּכד , and this clause is also found in a veryrecent Hebrew MS (viz., 451 in Kennicott's dissert . gener . p. 491). But it is very evident that these words did not form an integral part ofthe original text, as Thenius supposes, but were nothing more than aninterpolation of the Sept. translators, from the simple fact that theydo not fill up the supposed gap at all completely, but only in a verypartial and in fact a very mistaken manner; for the family of Matri could not come to the lot εἰς ἄνδρας (man by man), butonly κατ ̓ οἴκους (by households: Jos 7:14). Before thehousehold ( beth - aboth , father's house) of Saul could be taken, it wasnecessary that the גּברים ( ἄνδρες ), i.e., the differentheads of households, should be brought; and it was not till then thatKish, or his son Saul, could be singled out as the appointed of theLord. Neither the author of the gloss in the lxx, nor the moderndefender of the gloss, has thought of this.)

When the lot fell upon Saul, they sought him, and he could not be found.

1Sa 10:22

Then they inquired of Jehovah, " Is any one else come hither? "and Jehovah replied, " Behold, he (whom ye are seeking) is hidden amongthe things ."The inquiry was made through the high priest, by means ofthe Urim and Thummim, for which בּיהוה שׁאל wasthe technical expression, according to Num 27:21 (see Jdg 20:27-28; Jdg 1:1,etc.). There can be no doubt, that in a gathering of the people for soimportant a purpose as the election of a king, the high priest would also bepresent, even though this is not expressly stated. Samuel presided over themeeting as the prophet of the Lord. The answer given by God, "Behold, heis hidden," etc., appears to have no relation to the question, " Is any oneelse come? "The Sept. and Vulg. have therefore altered the question into ει ̓ ἔτι ἔρχεται ὁ ἀνήρ , utrumnam venturus esset ; and Thenius would adopt this as an emendation. But he is wrong in doing so; for there was no necessity to ask whetherSaul would still come: they might at once have sent to fetch him. Whatthey asked was rather, whether any one else had come besides those whowere present, as Saul was not to be found among them, that they mightknow where they were to look for Saul, whether at home or anywhereelse. And to this question God gave the answer, "He is present, onlyhidden among the things."By כּלים (the things or vessels , Eng. ver. the stuff) we are to understand the travelling baggage of the peoplewho had assembled at Mizpeh. Saul could neither have wished to avoidaccepting the monarchy, nor have imagined that the lot would not fallupon him if he hid himself. For he knew that God had chosen him; andSamuel had anointed him already. He did it therefore simply from humilityand modesty. "In order that he might not appear to have either the hope ordesire for anything of the kind, he preferred to be absent when the lotswere cast"(Seb. Schmidt).

1Sa 10:23-25

He was speedily fetched, and brought into the midst of the(assembled) people; and when he came, he was a head taller than all thepeople (see 1Sa 9:2). And Samuel said to all the people, "Behold yewhom the Lord hath chosen! for there is none like him in all the nation." Then all the people shouted aloud, and cried, " Let the king live! "Saul'sbodily stature won the favour of the people (see the remarks on 1Sa 9:2).

Samuel then communicated to the people the right of the monarchy, andlaid it down before Jehovah. " The right of the monarchy "( meluchah ) isnot to be identified with the right of the king ( melech ), which is describedin 1Sa 8:11 and sets forth the right or prerogative which a despotic kingwould assume over the people; but it is the right which regulated theattitude of the earthly monarchy in the theocracy, and determined theduties and rights of the human king in relation to Jehovah the divine Kingon the one hand, and to the nation on the other. This right could only belaid down by a prophet like Samuel, to raise a wholesome barrier at thevery outset against all excesses on the part of the king. Samuel thereforewrote it in a document which was laid down before Jehovah, i.e., in thesanctuary of Jehovah; though certainly not in the sanctuary at Bamah inGibeah, as Thenius supposes, for nothing is known respecting any suchsanctuary. It was no doubt placed in the tabernacle, where the law ofMoses was also deposited, by the side of the fundamental law of thedivine state in Israel. When the business was all completed, Samuel sentthe people away to their own home.

1Sa 10:26

Saul also returned to his house at Gibeah, and there went withhim the crowd of the men whose hearts God had touched, sc., to give hima royal escort, and show their readiness to serve him. החיל isnot to be altered into החיל בּני , according to the freerendering of the lxx, but is used as in Exo 14:28; with this difference,however, that here it does not signify a large military force, but a crowd ofbrave men, who formed Saul's escort of honour.

1Sa 10:27

But as it generally happens that, where a person is suddenlylifted up to exalted honours or office, there are sure to be envious peoplefound, so was it here: there were בליּעל בּני , worthlesspeople , even among the assembled Israelites, who spoke disparagingly ofSaul, saying, " How will this man help us? "and who brought him nopresent. Minchah : the present which from time immemorial every one hasbeen expected to bring when entering the presence of the king; so that therefusal to bring a present was almost equivalent to rebellion. But Saul was"as being deaf," i.e., he acted as if he had not heard. The objection whichThenius brings against this view, viz., that in that case it would read כם היה והוּא , exhibits a want of acquaintance with theHebrew construction of a sentence. There is no more reason for touching ויהי than ויּלכוּ in 1Sa 10:26. In both cases theapodosis is attached to the protasis, which precedes it in the form of acircumstantial clause, by the imperfect , with vav consec . According to thegenius of our language, these protases would be expressed by theconjunction when , viz.: "when Saul also went home, ... there went withhim," etc.; and " when loose (or idle) people said, etc., he was as deaf ."

Constable: 1Sa 8:1--12:25

B. Kingship Given to Saul chs. 8-12

"Clearly these five chapters constitute a literary unit, for they are immediately preceded by the formula that marks the end of the story of a judge (7:13-17) and immediately followed by the formula that marks the beginning of the account of a reign (13:1; . . .). The divisions of the unit . . . alternate between negative and positive attitudes toward monarchy (not as contradictory but as complementary): 8:1-22, negative; 9:1-10:16, positive; 10:17-27, negative; 11:1-11, positive; 11:12-12:25, negative . . ."⁹³

In this section and the next (chs. 13-15) the writer skillfully contrasted the blessing that comes as a result of obeying God's will with the cursing that comes from disobedience. Chapters 8-12 are generally positive and record Saul's successes. The section opens and closes with Samuel giving a warning to the Israelites.

Constable: 1Sa 9:1--10:17

2. The anointing of Saul 9:1-10:16

In chapters 9-11 the writer painted Saul as the ideal man to serve as king from the human viewpoint. This pericope (9:1-10:16) sets forth his personal conduct.¹⁰⁰

Constable: 1Sa 9:26--10:9

Saul's private anointing by Samuel 9:26-10:8

Anointing with oil was a symbolic act in Israel that pictured consecration to service. The only things anointed with oil before this anointing were the priests and the tabernacle. The oil symbolized God's Spirit, and anointing with oil represented endowment with that Spirit for enablement (cf. 1 John 2:27). In the ancient Near East a representative of a nation's god customarily anointed the king whom the people from then on viewed as the representative of that god on earth.¹⁰⁴ Thus Saul would have understood that Samuel was setting him apart as God's vice-regent and endowing him with God's power to serve effectively. Beginning with Saul kings were similar to priests in Israel as far as representing God and experiencing divine enablement. Samuel's kiss was a sign of affection and respect since now Saul was God's special representative on the earth. Samuel reminded Saul that the Israelites were the Lord's inheritance, another comment that Saul unfortunately did not take to heart (cf. 9:13).

Samuel then gave Saul three signs that would verify to the new king that Samuel had anointed him in harmony with God's will. The first of these would have strengthened Saul's confidence in God's ability to control the people under his authority (v. 2).¹⁰⁵ The second would have helped Saul realize that the people would accept him and make sacrifices for him (vv. 3-4). The third would have assured him that he did indeed possess supernatural enablement from God (vv. 5-6).¹⁰⁶

Since God chose and equipped Saul to rule His people it seems most likely that he was a genuine believer. Samuel gave Saul his first orders as God's vice-regent (v. 8). Unfortunately he disobeyed them (13:8-14). Perhaps the tabernacle now stood at Gilgal since Samuel planned to offer burnt and peace offerings there. However, Samuel may have sacrificed at places other than the tabernacle. Again we can see that the tabernacle was not one of the writer's main concerns.

Constable: 1Sa 10:9-16

God's enablement of Saul 10:9-16

We should probably not interpret the reference to God changing Saul's heart (v. 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.¹⁰⁷ In Old Testament psychology the heart was the seat of the will.

God's Spirit also gave Saul the ability to prophesy (v. 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 with ecstatic behavior (cf. 19:20-24). The evidence of this new gift surprised people who knew Saul, and they took note of it (v. 11).

The question, "Who is their father?" (v. 12) inquired about the source of the ecstatic behavior of all the prophets including Saul. It was indeed an evidence of God's presence and working in their lives.¹⁰⁸ The proverb that evolved from this incident (cf. 19:24) was derogatory. Some of the people felt that the strange behavior of prophets was inappropriate, especially for their king (cf. 2 Sam. 6:13-16). Ironically their question did not express doubt that Saul was a prophet but confidence that God had empowered him.¹⁰⁹

The high place referred to in verse 13 is probably the same one mentioned earlier (vv. 5, 10), namely, Geba. Geba was only four miles from Saul's hometown, Gibeah. Saul's uncle may have been Abner (9:1; 14:50-51) or some other uncle.¹¹⁰

"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."¹¹¹

This section closes with another reference to Saul's humility (v. 16; cf. Phil 2:8; James 4:10; 1 Pet. 5:6).

Constable: 1Sa 10:17-27

3. The choice of Saul by lot 10:17-27

"Saul's rise to kingship over Israel took place in three distinct stages: He was (1) anointed by Samuel (9:1-10:16), (2) chosen by lot (10:17-27), and (3) confirmed by public acclamation (11:1-15).¹¹²

Saul's anointing had been private, but his choice by lot was public.

Mizpah was the scene of Israel's previous spiritual revival and victory over the Philistines (7:5-13). Perhaps Samuel chose this site for Saul's public presentation because of those events. As we have noted, the tabernacle may have been there as well. Samuel took the opportunity to remind Israel that Yahweh was Israel's real deliverer so the people would not put too much confidence in their new king (v. 18; cf. Exod. 20:2; Deut. 5:6; Judg. 6:8-9). He also reminded them of their rebellion against God's will (v. 19).¹¹³

The lot (v. 20) showed all Israel that Saul was God's choice, not Samuel's (cf. Josh. 7:14-18). That is, he was the king God permitted (Prov. 16:33). Was Saul hiding because he was humble or because he was afraid to assume the mantel of leadership? My judgment is that he was humble since there are other indications of this quality in chapters 9 and 10 (cf. Prov. 25:6-7).

". . . there seems to have been a modesty that was combined with a shy temperament."¹¹⁴

However, he may also have been wisely reluctant to assume the role and responsibilities of Israel's king. The Lord had chosen Saul (v. 24) because he would be God's instrument. Saul had the potential of becoming a great king of Israel. Consequently Samuel commended him, and most of the people supported him (vv. 24, 27). They cried, "Long live the king!"

"It [this cry] represents now, as it did then, the enthusiastic hopes of the citizenry that their monarch may remain hale and hearty in order to bring their fondest dreams to fruition."¹¹⁵

The ancient tell of Gibeah (v. 26) now stands three miles north of modern Jerusalem the buildings of which are clearly visible from the site. God further blessed Saul by inclining the hearts of valient men in Israel to support him. There were some, however, who did not support him. They were evidently looking on Saul's natural abilities as essential to Israel's success and were forgetting that Yahweh was the real source of her hope (v. 27; cf. Judg. 6:15-16). Saul was a wise enough man not to demand acceptance by every individual in Israel (cf. Prov. 14:29; Rom. 12:19; James 1:19-20). The reason he failed later was not because he lacked wisdom.

Throughout these verses Saul behaved in an exemplary fashion. However notice that the writer made no reference to his regard for God or God's Word. To all appearances Saul was very capable of serving as Israel's king. This is what the people wanted. They wanted a man similar to themselves to lead them. That is exactly what God gave them.

". . . it remains very clear that God did not choose this king for Himself, but rather for the people. In other words, though God actually appointed Saul, Saul did not in the final analysis represent God's choice, but the people's choice."¹¹⁶

Yet God gave them a man with great personal strengths: wisdom, humility, sensitivity, physical attractiveness, and wealth. His gift of Saul was a good gift, as are all God's gifts to His people (Luke 11:9-13). God did not give Israel a time bomb just waiting to go off. Saul failed because of the choices he made, not because he lacked the qualities necessary to succeed.

Guzik: 1Sa 10:1-27 - Saul Anointed and Proclaimed King

1 Samuel 10 - Saul Anointed and Proclaimed King

A. Saul is anointed as king over Israel.

1. (1) Samuel anoints Saul.

Then Samuel took a flask of oil and poured it on his head, and kissed him and said: "Is it not because the LORD has anointed you commander over His inheritance?"

a. Samuel took a flask of oil and poured it on his head: This was a literal anointing of Saul. The word "anoint" means to rub or sprinkle on; apply an unguent, ointment, or oily liquid to. When Samuel poured it on his head, Saul was anointed with oil.

i. But the idea of anointing is much bigger. What happened to Saul's head and body was simply a picture of what God was doing in him spiritually. The Holy Spirit was being poured out on him, equipping him for the job of being king over Israel.

ii. Priests were anointed for their special service to the LORD (Exodus 28:41). Literal oil would be applied, but as a sign of the Holy Spirit upon their lives and service. The oil on the head was only the outward representation of the real, spiritual work going on inside them.

iii. Sometimes anointing oil would be poured (Exodus 29:7), sometimes it would be sprinkled (Exodus 29:21). This shows that the Holy Spirit's equipping for service is poured out in different ways and in different measures at different times and on different persons.

iv. Exodus 30:22-33 tells us about the special anointing oil. It was regarded as a sacred compound that could not be imitated nor used as normal perfuming oil. Since oil is emblematic of the Holy Spirit, we see that the Holy Spirit is not poured out to enhance our flesh, but to glorify Himself. Exodus 30:32 says specifically: it shall not be poured on man's flesh. Also, the work of the Holy Spirit is never to be imitated: nor shall you make any other like it . . . it is holy, and it shall be holy to you (Exodus 30:32). There is to be no place for encouraging a fleshly imitation of the gifts or operations of the Holy Spirit; this denies the holiness of the Holy Spirit, regarding His work as something we can do just as well on our own.

v. "In 1988 archaeologists uncovered in the bottom of a three-foot-deep put near Qumran, at the northwestern end of the Dead Sea, a five-inch-diameter clay flask wrapped in a nest of palm fibers and containing a small amount of well-preserved reddish oil, probably distilled from balsam. Dating from the first century A.D., the oil may be the only surviving sample of its kind and may be similar to that use to anoint ancient Israelite kings." (Youngblood)

vi. As Christians under the New Covenant, we also have an anointing: But you have an anointing from the Holy One (1 John 2:20). In the New Testament sense, anointing has the idea of being filled with, and blessed by, the Holy Spirit. This is something that is the common property of all Christians, but something we can and should become more submitted and responsive to. "As oil was used among the Asiatics for the inauguration of persons in important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed." (Clarke)

b. And kissed him: This was not only a greeting, but it was a sign of Samuel's personal support of Saul. It was important that the first king of Israel feel the support of the man of God.

c. Is it not because of the LORD has anointed you: God had anointed Saul, and there were many aspects to this anointing which were especially memorable to Saul.

i. It was a secret anointing, because it was not yet the time to reveal Saul as king to the nation. As Christians, our anointing often comes in just such a private way, not in a flashy, public ceremony.

ii. It was a memorable and evident anointing, because Saul's head was drenched with oil. Psalm 133:2 describes how messy an anointing could be: It is like the precious oil upon the head, running down the beard . . . running down on the edge of his garments. As Christians, our filling and empowering of the Holy Spirit should be memorable and evident. Saul could look back on this day, and this event, and know that God had called him to something special as the king of Israel.

iii. It was a prophetic anointing, because just as Saul was anointed as king, so Jesus is anointed as the King of Kings. Jesus is the Messiah (the same word as "Christ"), which means Anointed One.

d. Commander over His inheritance: Samuel reminds Saul that Israel belongs to the LORD, they are His inheritance. At the same time, Saul has an important job to do, because God has placed him as commander over His inheritance. Saul should have tried to be the best king he could be, because he was taking care of a people who belonged to the LORD God.

i. Poole on His inheritance: "Whereby he admonisheth Saul that this people were not so much his as God's; and that he was not to rule and manage them according to his own will and pleasure, but according to the will and mind of God."

2. (2) Samuel tells Saul of a sign to confirm what God has done.

"When you have departed from me today, you will find two men by Rachel's tomb in the territory of Benjamin at Zelzah; and they will say to you, 'The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, "What shall I do about my son?" ' "

a. You will find two men by Rachel's tomb: Samuel gives Saul a specific, prophetic word from God, by which Saul can have confidence that his anointing by Samuel was really from God. If there were no men by Rachel's tomb, or if there was only one man and not two, then Saul should know that Samuel was not really speaking from God.

i. However, speaking purely theoretically, there could have been three men by Rachel's tomb and the prophecy could have been still exactly correct. You can say there are two men if there are three or four or five; but you cannot say there are two men if there is only one. When a word is from God, it is always fulfilled exactly as God says, but not always exactly as we were expecting it.

b. They will say to you: If the men by Rachel's tomb do not tell Saul about the finding of the lost donkeys, Saul will know Samuel is not a true prophet. God gave Saul this sign to make him confident in what the LORD was doing.

i. We need to trust in God's confirmation along the way. God did not want Saul to doubt his calling later, so he gave him a lot of confirmation.

3. (3-4) Samuel tells Saul of another sign to confirm what God has done.

"Then you shall go on forward from there and come to the terebinth tree of Tabor. There three men going up to God at Bethel will meet you, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. And they will greet you and give you two loaves of bread, which you shall receive from their hands."

a. The terebinth tree of Tabor . . . three men . . . three young goats . . . three loaves of bread . . . a skin of wine . . . they will greet you and give you. Again, Samuel is giving Saul such specific predictions that they can be exactly verified. God may have a place for vague, broad words (such as saying to an audience of five hundred people, "There is someone here with a headache . . ."), but they are not remarkable evidence of prophecy.

b. Which you shall receive: It would be unusual for men to simply give a stranger like Saul loaves of bread. But as king, Saul will be often receiving gifts, so this was a good way to speak to confirm to him his position as king.

i. Wasn't two loaves of bread a strange present? "The more strange the present was, the more fit it was for a sign of God's extraordinary providence in Saul's affairs." (Poole)

4. (5-7) Samuel tells Saul of a third sign to confirm what God has done.

"After that you shall come to the hill of God where the Philistine garrison is. And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying. Then the Spirit of the LORD will come upon you, and you will prophesy with them and be turned into another man. And let it be, when these signs come to you, that you do as the occasion demands; for God is with you."

a. A group of prophets: These prophets were apparently seeking the LORD and worshipping Him at the place of worship (the high place). They will be prophesying isn't necessarily that they were all predicting the future, but that they were all speaking under the inspiration of the Holy Spirit.

i. Prophets may speak by the inspiration of the Holy Spirit, yet their words may not be predicting the future. 1 Corinthians 14:3 says, he who prophesies speaks edification and exhortation and comfort to men. Also, people may speak to God under the inspiration of the Holy Spirit.

ii. Poole on a group of prophets: "He understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God."

iii. "Members of prophetic bands were often young (2 Kings 5:22; 9:4); they frequently lived together (2 Kings 6:1-2), ate together (2 Kings 4:38), and were supported by the generosity of their fellow Israelites (2 Kings 4:42-43) . . . Samuel provided guidance and direction for the movement in its early stages, as Elijah and Elisha did later." (Youngblood)

b. Then the Spirit of the LORD will come upon you: This reception of the Holy Spirit was the real anointing. The oil poured out on Saul's head was just a picture of this. A gallon of oil could have been put on his head, but if the Spirit of the LORD did not come upon him, it would have meant nothing!

i. Poole writes that the literal Hebrew for will come upon you is "will leap or rush upon thee, to wit, for a season. So it may be opposed to the Spirit's resting upon a man, as in Numbers 11:25; Isaiah 11:2."

c. And you will prophesy with them and be turned into another man: Saul, before this time, never seems to have been a particularly spiritual man. So for him to prophesy - that is, speak as inspired from the LORD, whether predicting the future, exhorting others, or speaking unto God - was real evidence that he had been turned into another man.

i. God picked Saul just as he was, even though he was not a particularly spiritual man. Yet, God did not want to leave Saul just as he was. For God to use Saul to the fullest, he had to be turned into another man by the filling of the Spirit of the LORD.

ii. God says His work will be done, not by might nor by power, but by My Spirit (Zechariah 4:6). When we let the Spirit of the LORD fill us and change us, then we can see the work of God really done.

d. When these signs come to you: God arranged for each one of these three events to be a sign to Saul. God always confirms His anointing!

5. (8) Saul is commanded to wait for Samuel at Gilgal.

"You shall go down before me to Gilgal; and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings. Seven days you shall wait, till I come to you and show you what you should do."

a. Seven days you shall wait: This is an important command. By the nature of their office, kings do not wait for anybody. Others wait for them. But Samuel commands Saul to wait for him, because the prophet of God had more real authority than this king over Israel! Saul had to show that even though he was a king, he was submitted to the LORD, and the LORD's prophet. Failing to wait for Samuel will get Saul into trouble on a future occasion.

b. Why Gilgal? "Gilgal was chosen for this purpose as a very fit place; partly because that place was famous for the solemn renewing of the covenant between God and Israel, Joshua 4 . . . and partly because it was a very convenient place for the tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions." (Poole)

6. (9-13) The signs come to pass.

So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day. When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them. And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets, that the people said to one another, "What is this that has come upon the son of Kish? Is Saul also among the prophets?" Then a man from there answered and said, "But who is their father?" Therefore it became a proverb: "Is Saul also among the prophets?" And when he had finished prophesying, he went to the high place.

a. When he had turned his back to go from Samuel, that God gave him another heart. Samuel could not give Saul another heart. Only the Spirit of the LORD could do that. To demonstrate this, God did not grant this change of heart to Saul until he left the presence of Samuel. God wanted Saul to honor and respect Samuel, but to never look to Samuel in the place of the LORD.

i. God gave him another heart: Samuel did not give it. Saul did not even give it to himself. The new heart was a gift from God. We can have another heart from the LORD also, but we must receive it from him. We can't receive a new heart from anyone from God, and we can never make a new heart in anyone else.

b. Is Saul also among the prophets? This phrase became a proverb describing astonishment that someone had become a religious fanatic. As some used to say of someone who was not a religious person who became very religious, "He got religion?" Saul was an unspiritual man who became very spiritual at the time when the Spirit of the LORD came upon him.

c. But who is their father? This question asks, "Who is the source of the inspiration upon the prophets?" If God is their inspiration, then why should it be strange that God could inspire an unlikely man such as Saul? "Who is the father of all these prophets of whom you speak, and among whom Saul is now one? who is it that instructs and inspires them with this holy art, but God? They have it not from their natural parents . . . but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man, with the same skill. And therefore wonder not at this matter, but give God the glory of it." (Poole)

d. When he had finished prophesying: Saul prophesied without ever really being called as a prophet. This shows us that someone can receive prophecy as a gift from the Holy Spirit without really being a "prophet" in the sense of having that office or title.

7. (14-16) Saul hides his experience from his family.

Then Saul's uncle said to him and his servant, "Where did you go?" So he said, "To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel." And Saul's uncle said, "Tell me, please, what Samuel said to you." So Saul said to his uncle, "He told us plainly that the donkeys had been found." But about the matter of the kingdom, he did not tell him what Samuel had said.

a. Where did you go? This may have been a simple, logical question. Or, Saul's uncle may be asking because he noticed that Saul had very, very oily hair!

b. About the matter of the kingdom, he did not tell him: Of course, it seems strange that Saul would not tell of what he had experienced. Didn't he have a lot to tell about?

i. Perhaps Saul was wise, knowing that the LORD had to reveal him as king over Israel. What point was there in saying, "I'm the king now!" until the LORD had declared him to be king?

ii. Or, perhaps Saul is just experiencing what many experience after a powerful encounter with the LORD: an attack from the enemy, making us fearful and cowardly to tell others what God has done in our lives.

B. Saul proclaimed as king.

1. (17-19) Samuel's speech to the nation before the appointment of a king.

Then Samuel called the people together to the LORD at Mizpah, and said to the children of Israel, "Thus says the LORD God of Israel: 'I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians and from the hand of all kingdoms and from those who oppressed you.' But you have today rejected your God, who Himself saved you from all your adversities and your tribulations; and you have said to Him, 'No, set a king over us!' Now therefore, present yourselves before the LORD by your tribes and by your clans."

a. I brought Israel out of Egypt: Before God appoints a king for Israel, God reminds Israel of all He has done for them. In a sense, God is reminding Israel that He was still more than qualified to be their king, and their rejection of Him was all because of them, and not because of the LORD.

b. But you have rejected your God, who Himself saved you out of all your adversities and your tribulations: The LORD, speaking through Samuel, is showing Israel how their rejection of Him made so little sense. Why would anyone reject the one who Himself saved you out of all your adversities and your tribulations?

i. It is easy for us to think, "Wow, those Israelites were really stupid. How foolish to reject God like that!" But are we much different? Whenever we, even in the smallest way, reject God, we show the same lack of sense.

2. (20-21a) Saul is selected by lot.

And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen. And Saul the son of Kish was chosen.

a. And Saul the son of Kish was chosen: Why did God do it this way, when He had already anointed Saul as king over Israel? Because this would show the whole nation that Saul was the right man. It would show that God had chosen Saul, not that any man had chosen him.

i. They inquired of the LORD: "Either by Urim or Thummin, which was the usual way of inquiry . . . or by Samuel, who by his prayer procured an answer." (Poole)

ii. "It appears that, in order to find out the proper person who should be made their king, they must determine by lot: 1. The tribe. 2. The thousands or grand divisions by families. 3. The smaller divisions by families. And, 4. The individual. When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken." (Clarke)

b. It is important to say that Saul did not become king because he was chosen by lot. Instead, he was chosen king because of God's word to the prophet Samuel. The choosing by lot simply confirmed the word of the LORD through Samuel.

3. (21b-24) Saul is revealed to be the king.

But when they sought him, he could not be found. Therefore they inquired of the LORD further, "Has the man come here yet?" And the LORD answered, "There he is, hidden among the equipment." So they ran and brought him from there; and when he stood among the people, he was taller than any of the people from his shoulders upward. And Samuel said to all the people, "Do you see him whom the LORD has chosen, that there is no one like him among all the people?" So all the people shouted and said, "Long live the king!"

a. Hidden among the equipment: In fact, here Saul shows a healthy embarrassment and humility. He was not looking forward to being "center stage" in front of the nation; he seems to be dreading it. Saul was not made king because of his own personal ambition, or to gratify a desire for the limelight.

i. Spurgeon, in his sermon Hiding Among the Stuff, shows how both believers and unbelievers can be hidden among the equipment, avoiding the crown God has for them. "There may be some of you here present, who may be doing precisely what Saul did, only you are doing it more foolishly than he did. He did but hide away from an earthly crown, but you hide from a heavenly one." (Spurgeon)

b. He was taller than any of the people from his shoulders upward: The physical description of Saul shows he is exactly what the people wanted. Israel a king that would look good to the other nations, and God gave them "the king from central casting"!

c. Long live the king! The people of Israel, in their desire for the image and pageantry of a human king had been longing to shout these words for a long time. They knew all the other nations got see royal ceremonies and functions. Now they get to also!

d. Do you see him . . . there is no one like him among all the people: What did Samuel mean by this? Probably, there was a note of sarcasm in his voice when he said this. He wanted the nation to see the king, and according to what they could see, he was a great king. But Samuel, from his long conversations with Saul (1 Samuel 9:25-26), probably knew him well enough to mean something else when he said, there is no one like him among all the people.

4. (25-27) The monarchy established.

Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it up before the LORD. And Samuel sent all the people away, every man to his house. And Saul also went home to Gibeah; and valiant men went with him, whose hearts God had touched. But some rebels said, "How can this man save us?" So they despised him, and brought him no presents. But he held his peace.

a. Samuel explained to the people the behavior of royalty: Samuel taught them God's guidelines for both rulers and subjects, probably using Deuteronomy 17:14-20.

i. When it says the behavior of royalty, we can guess that Samuel was not explaining how a king should hold a teacup. Instead, Samuel was probably warning them about the wickedness and selfishness kings have, just as Jesus said: You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. But Jesus added this word of instruction: Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many (Mark 10:42-45). According to the way the kings of this world live, God never wants us to imitate the behavior of royalty.

b. Wrote it in a book and laid it up before the LORD: It doesn't seem that this book Samuel wrote is any of the books of the Bible we have. This doesn't mean that there is something missing from our Bibles, it simply means that God did not want this book preserved in His eternal word.

c. Saul also went home to Gibeah: At the time, there was no palace or capital. So, Saul simply walked home with his future leaders, the valiant men who went with him.

i. God called Saul to be king and lead the nation. Yet, this was not something he could do himself. He needed valiant men around him, men whose hearts God had touched.

d. So they despised him . . . But he held his peace: Not all of Israel was supportive of Saul yet. It was probable that because they had never had a king before, that it was unlikely they could choose any one man the whole nation could get behind. Yet, Saul should be recognized for his wise reaction (he held his peace). An insecure or unwise leader, at this point, might feel the need to "crush" anyone that opposed him, or simply regard them as enemies. Saul did neither, understanding that it might take him some time to win over the doubters.

i. "The Hebrew, as suggested by the margin, is still more striking. 'He was as though he had been deaf' - he pretended not to hear. He did hear; every word had struck deep into his soul, but he made as though he were deaf. It is a great power when a man can act as though he were deaf to slander, deaf to detraction, deaf to unkind and uncharitable speeches, and treat them as though they had not been spoken, turning from man to God, leaving with God his vindication, believing God that sooner or later will give him a chance . . . of vindicating the true prowess and temper of his soul." (Meyer)

ii. From this, we see that Saul started out with so much promise. He was chosen and anointed by God. He was filled with the Holy Spirit. He had the support of a man of God like Samuel. He had been given gifts appropriate to royalty. He had the enthusiastic support and goodwill of most all the nation. He had valiant men around him, men whose hearts God had touched to support him. And, he had the wisdom to not regard every doubter, or every critic, as an enemy. But despite all these great advantages, Saul can still blow it. Will he walk in the advantages God had given him so far, or will he go his own way? The rest of the book of 1 Samuel gives the answer to that question.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Garis Besar)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Pendahuluan Kitab)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 10 (Pendahuluan Pasal)

Overview

1Sa 10:1, Samuel anoints Saul; 1Sa 10:2, He confirms him by prediction of three signs; 1Sa 10:9, Saul’s heart is changed, and he prophesies; 1Sa 10:14, He conceals the matter of the kingdom from his uncle; 1Sa 10:17, Saul is chosen at Mizpeh by lot; 1Sa 10:26, The different affections of his subjects.

Poole: 1 Samuel (Pendahuluan Kitab)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 10 (Pendahuluan Pasal)

SAMUEL CHAPTER 10

Samuel anointeth Saul, 1Sa 10:1 ; confirms him by prediction of three signs, 1Sa 10:2-8 . Saul prophesies, 1Sa 10:9-13 . He cometh to his uncle; telleth him what Samuel had said concerning the asses, but concealeth the matter of the kingdom, 1Sa 10:14-16 . Samuel assembleth the people at Mizpeh, 1Sa 10:17-20 . Saul is chosen king by lot; but hideth himself; is discovered by God. His stature, 1Sa 10:21-23 . Samuel presents him to the people, who receive him with shouting, 1Ki 10:24 . Samuel writeth the manner of the kingdom in a book, 1Ki 10:25 . God inspires the people with reverence towards Saul; but the children of Belial despise him, 1Sa 10:26,27 .

This was the usual rite in the designation, as of priests and prophets, so also of kings, as 1Sa 16:1 13 1Ki 1:39 2Ki 9:1,3,6 ; whereby was signified the pouring forth of the gifts of God’ s Spirit upon him, to enable him for the administration of his office, which he might expect, and should receive upon the discharge of his duty.

MHCC: 1 Samuel (Pendahuluan Kitab)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 10 (Pendahuluan Pasal)

(1Sa 10:1-8) Samuel anoints Saul.

(1Sa 10:9-16) Saul prophesies.

(1Sa 10:17-27) Saul chosen king.

Matthew Henry: 1 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 10 (Pendahuluan Pasal)

We left Samuel and Saul walking together, probably some private way over the fields down from Ramah, perhaps in the paths of the vineyards, and Saul expecting to hear from Samuel the word of God. Now here we have, I. The anointing of Saul then and there (1Sa 10:1). The signs Samuel gave him (1Sa 10:2-6). And instructions (1Sa 10:7-8). II. The accomplishment of those signs to the satisfaction of Saul (1Sa 10:9-13). III. His return to his father's house (1Sa 10:14-16). IV. His public election by lot, and solemn inauguration (1Sa 10:17-25). V. His return to his own city (1Sa 10:26, 1Sa 10:27). It is a great work that is here a doing, the setting up not only of a monarch, but of monarchy itself, in Israel; and therefore in all the advances towards it much of God is seen.

Constable: 1 Samuel (Pendahuluan Kitab)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Garis Besar)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Pendahuluan Kitab)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 10 (Pendahuluan Pasal)

INTRODUCTION TO FIRST SAMUEL 10

In this chapter we read of Saul's being anointed king by Samuel, 1Sa 10:1, and of certain signs given as confirming the same, which should come to pass, and did, before Saul got to his father's house, 1Sa 10:2, of his arrival at his father's house, and of what passed between him and his uncle there, 1Sa 10:14, of Samuel's calling all Israel together at Mizpeh, and of the election of Saul by lot to be king, and of his being declared such, 1Sa 10:17, and of his return to his city, being respected by some, and despised by others, 1Sa 10:26.