1 Samuel 9-12

Saul readily went to seek his father's asses. His obedience to his father was praise-worthy. His servant proposed, that since they were now at Ramah, they should call on Samuel, and take his advice. Wherever we are, we should use our opportunities of acquainting ourselves with those who are wise and good. Many will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom. We sensibly feel worldly losses, and bestow much pains to make them up; but how little do we attempt, and how soon are we weary, in seeking the salvation of our souls! If ministers could tell men how to secure their property, or to get wealth, they would be more consulted and honoured than they now are, though employed in teaching them how to escape eternal misery, and to obtain eternal life. Most people would rather be told their fortune than their duty. Samuel needed not their money, nor would he have denied his advice, if they had not brought it; but they gave it to him as a token of respect, and of the value they put upon his office, and according to the general usage of those times, always to bring a present to those in authority.

The very maid-servants of the city could direct to the prophet. They had heard of the sacrifice, and could tell of the necessity for Samuel's presence. It is no small benefit to live in religious and holy places. And we should always be ready to help those who are seeking after God's prophets. Though God had, in displeasure, granted Israel's request for a king, yet he sends them a man to be captain over them, to save them out of the hand of the Philistines. He does it, listening graciously to their cry.

Samuel, that good prophet, was so far from envying Saul, or bearing him any ill-will, that he was the first and most forward to do him honour. Both that evening and early the next morning, Samuel communed with Saul upon the flat roof of the house. We may suppose Samuel now convinced Saul that he was the person God had fixed upon for the government, and of his own willingness to resign. How different are the purposes of the Lord for us, from our intentions for ourselves! Perhaps Saul was the only one who ever went out to seek asses, and literally found a kingdom; but many have set out and moved their dwellings to seek riches and pleasures, who have been guided to places where they found salvation for their souls. Thus they have met with those who addressed them as if aware of the secrets of their lives and hearts, and have been led seriously to regard the word of the Lord. If this has been our case, though our worldly plans have not prospered, let us not care for that; the Lord has given us, or has prepared us for, what is far better.

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.

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.

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.

The first fruit of Saul's government was the rescue of Jabesh-gilead from the Ammonites. To save their lives, men will part with liberty, and even consent to have their eyes put out; is it then no wisdom to part with that sin which is as dear to us as our right eye, rather than to be cast into hell-fire? See the faith and confidence of Saul, and, grounded thereon, his courage and resolution. See also his activity in this business. When the Spirit of the Lord comes upon men, it will make them expert, even without experience. When zeal for the glory of God, and love for the brethren, urge men to earnest efforts, and when God is pleased to help, great effects may speedily be produced.

They now honoured Saul whom they had despised; and if an enemy be made a friend, that is more to our advantage than to have him slain. The once despised Saviour will at length be acknowledged by all as the Lord's own anointed king. As yet, upon his mercy-seat, he receives the submission of rebels, and even pleads their cause; but shortly, from his righteous tribunal, he will condemn all who persist in opposing him.

Samuel not only cleared his own character, but set an example before Saul, while he showed the people their ingratitude to God and to himself. There is a just debt which all men to their own good name, especially men in public stations, which is, to guard it against unjust blame and suspicions, that they may finish their course with honour, as well as with joy. And that we have in our places lived honestly, will be our comfort, under any slights and contempt that may be put upon us.

The work of ministers is to reason with people; not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Samuel reasons of the righteous acts of the Lord. Those who follow God faithfully, he will enable to continue following him. Disobedience would certainly be the ruin of Israel. We mistake if we think that we can escape God's justice, by trying to shake off his dominion. If we resolve that God shall not rule us, yet he will judge us.

At Samuel's word, God sent thunder and rain, at a season of the year when, in that country, the like was not seen. This was to convince them they had done wickedly in asking a king; not only by its coming at an unusual time, in wheat harvest, and on a clear day, but by the prophet's giving notice of it before. He showed their folly in desiring a king to save them, rather than God, or Samuel; promising themselves more from an arm of flesh, than from the arm of God, or from the power of prayer. Could their prince command such forces as the prophet could do by his prayers? It startled them very much. Some will not be brought to see their sins by any gentler methods than storms and thunders. They entreat Samuel to pray for them. Now they see their need of him whom shortly before they slighted. Thus many who will not have Christ to reign over them, would yet be glad to have him intercede for them, to turn away the wrath of God. Samuel aims to confirm the people in their religion. Whatever we make a god of, we shall find it deceive us. Creatures in their own places are good; but when put in God's place, they are vain things. We sin if we restrain prayer, and in particular if we cease praying for the church. They only asked him to pray for them; but he promises to do more, to teach them. He urges that they were bound in gratitude to serve God, considering what great things he had done for them; and that they were bound in interest to serve him, considering what he would do against them, if they should still do wickedly. Thus, as a faithful watchman, he gave them warning, and so delivered his own soul. If we consider what great things the Lord hath done for us, especially in the great work of redemption, we can neither want motive, encouragement, nor assistance in serving him.

a mighty man of power--that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

Samuel.

Saul, a choice young man, and a goodly--He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.

the asses of Kish Saul's father were lost. And Kish said to Saul ... arise, go seek the asses--The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.

he passed through mount Ephraim--This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.

there is in this city a man of God--Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Sa 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt. peradventure he can show us our way that we should go--It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.

Saul said to his servant, But, behold, if we go, what shall we bring the man?--According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value. the bread is spent in our vessels--Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.

the fourth part of a shekel of silver--rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.

seer ... Prophet--The recognized distinction in latter times was, that a seer was one who was favored with visions of God--a view of things invisible to mortal sight; and a prophet foretold future events. 11-13. as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.

Samuel came out against them, for to go up to the high place--Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.

Now the Lord had told Samuel in his ear a day before--The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see 1Sa 10:5; 13:3). 18-20. Tell me, I pray thee, where the seer's house is--Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.

to the Kingdom.

on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?--This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.

And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.--By selecting a king from this least and nearly extinct tribe (Jud 20:46-48), divine wisdom designed to remove all grounds of jealousy among the other tribes.

Samuel took Saul and his servant, and brought them into the parlour--The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.

the cook took up the shoulder ... and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat--that is, reserved (see on Ge 18:7; Ge 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests. 25-27. Samuel communed with Saul upon the top of the house--Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter.

Then Samuel took a vial of oil--This was the ancient (Jud 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; 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; 23:30; 2Ch 23:11). 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 (Ps 2:12).

Three Signs.

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. Rachel's sepulchre--near Beth-lehem (see on Ge 35:16). Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.

the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant. 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.

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, 7).

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.

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. 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.

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

And Saul also went home to Gibeah--near Geba. This was his place of residence (see Jud 20:20), about five miles north of Jerusalem. 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."

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.

Then Nahash the Ammonite came up--Nahash ("serpent"); (see Jud 8:3). The Ammonites had long claimed the right of original possession in Gilead. Though repressed by Jephthah (Jud 11:33), they now, after ninety years, renew their pretensions; and it was the report of their threatened invasion that hastened the appointment of a king (1Sa 12:12). Make a covenant with us, and we will serve thee--They saw no prospect of aid from the western Israelites, who were not only remote, but scarcely able to repel the incursions of the Philistines from themselves.

Condition.

thrust out all your right eyes--literally, "scoop" or "hollow out" the ball. This barbarous mutilation is the usual punishment of usurpers in the East, inflicted on chiefs; sometimes, also, even in modern history, on the whole male population of a town. Nahash meant to keep the Jabeshites useful as tributaries, whence he did not wish to render them wholly blind, but only to deprive them of their right eye, which would disqualify them for war. Besides, his object was, through the people of Jabesh-gilead, to insult the Israelitish nation.

send messengers unto all the coasts of Israel--a curious proof of the general dissatisfaction that prevailed as to the appointment of Saul. Those Gileadites deemed him capable neither of advising nor succoring them; and even in his own town the appeal was made to the people--not to the prince.

he took a yoke of oxen, and hewed them in pieces--(see Jud 19:29). This particular form of war-summons was suited to the character and habits of an agricultural and pastoral people. Solemn in itself, the denunciation that accompanied it carried a terrible threat to those that neglected to obey it. Saul conjoins the name of Samuel with his own, to lend the greater influence to the measure, and to strike greater terror unto all contemners of the order. The small contingent furnished by Judah suggests that the disaffection to Saul was strongest in that tribe.

Bezek--This place of general muster was not far from Shechem, on the road to Beth-shan, and nearly opposite the ford for crossing to Jabesh-gilead. The great number on the muster-roll showed the effect of Saul's wisdom and promptitude.

on the morrow, that Saul put the people in three companies--Crossing the Jordan in the evening, Saul marched his army all night, and came at daybreak on the camp of the Ammonites, who were surprised in three different parts, and totally routed. This happened before the seven days' truce expired.

12-15. the people said ..., Who is he that said, Shall Saul reign over us?--The enthusiastic admiration of the people, under the impulse of grateful and generous feelings, would have dealt summary vengeance on the minority who opposed Saul, had not he, either from principle or policy, shown himself as great in clemency as in valor. The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by appointing a general assembly of the militia, the really effective force of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious leader was confirmed in his kingdom [1Sa 11:15].

1-4. Samuel said unto all Israel--This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.

the Lord is witness against you, and his anointed is witness--that, by their own acknowledgment, he had given them no cause to weary of the divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift.

7-16. Now therefore stand still, that I may reason with you--The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely desired, their conduct was highly displeasing to their heavenly King; nevertheless, if they remained faithful to Him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the divine displeasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place.

Bedan--The Septuagint reads "Barak"; and for "Samuel" some versions read "Samson," which seems more natural than that the prophet should mention himself to the total omission of the greatest of the judges. (Compare Heb 11:32).

17-25. Is it not wheat harvest to-day?--That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.