1 Samuel 10:21

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, 1Sam 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. Verse 2 Rachel's sepulcher - This was nigh to Bethlehem. See Gen 35:19 . 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. Verse 3 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. Verse 4 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. Verse 5 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. 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. 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 1Sam 10:9-13 ; 1Sam 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, 1Sam 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 ( 1Sam 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, ( 1Sam 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 1Kgs 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 1Cor 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 1Cor 14:3 , entitled, "The Christian Prophet and his Work;" and see the note on Gen 20:7 . 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. A tabret - תף toph; a sort of drum or cymbal. A pipe - חליל chalil, from חל chal, to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like. 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. Verse 7 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? Verse 8 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 1Sam 11:14 , 1Sam 11:15 . Verse 10 Behold, a company of prophets - See on 1Sam 10:5 (note), etc. Verse 12 But who is their father? - The Septuagint, in its principal editions, adds ου Κεις; is it not Kish? This makes the sense more complete. Verse 13 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. Verse 14 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. Verse 18 I brought up Israel out of Egypt - These are similar to the upbraidings in 1Sam 8:7 , etc. Verse 19 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. Verse 21 When they sought him, he could not be found - Through modesty or fear he had secreted himself. Verse 22 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. Verse 24 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. Verse 25 The manner of the kingdom - It is the same word as in 1Sam 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. Verse 26 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 1Sam 11:5 . Verse 27 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? Introduction Nahash, king of the Ammonites, besieges Jabesh-gilead; and proposes to its inhabitants the most degrading conditions of peace, 1Sam 11:1 , 1Sam 11:2 . They apply to their brethren for help, 1Sam 11:3 , 1Sam 11:4 . Saul hears of their distress; takes a yoke of oxen, hews them in pieces, and sends them throughout the coasts of Israel, with the threat that all who did not come to his standard should have his cattle served in like manner; in consequence of which he is soon at the head of an army of three hundred and thirty thousand men, 1Sam 11:5-8 . He sends to Jabesh-gilead, and promises help, 1Sam 11:9 , 1Sam 11:10 . Saul attacks the Ammonites next morning, and gives them a total overthrow, 1Sam 11:11 . The people are greatly encouraged, and propose to put to death those who are opposed to Saul's government: but this he prevents, 1Sam 11:12 , 1Sam 11:13 . Samuel leads the people to Gilgal: they offer sacrifices, and renew the

ection of a King; Saul Introduced to the People. ( b. c. 1070.) 17 And Samuel called the people together unto the Lord to Mizpeh; 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: 19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and 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. 20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 22 Therefore they enquired of the Lord further, if the man should yet come thither. And the Lord answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. 25 Then Samuel told the people 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. 26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched. 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. 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, v. 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 ( v. 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 ( v. 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, v. 19 . Benjamin is taken out of all the tribes ( v. 20 ), and out of that tribe Saul the son of Kish, v. 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. xlix. 10 , 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 ( v. 21 ), he had hidden himself among the stuff ( v. 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, v. 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, v. 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. Ps. lxxii. 15 , Prayer shall be made for him continually. See Ps. xx. 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, v. 25 . He had before told them the manner of the king ( ch. viii. 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 ( ch. viii. 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, v. 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 ( v. 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.