1 Samuel 9:3

From his shoulders and upwards - It was probably from this very circumstance that he was chosen for king; for, where kings were elective, in all ancient times great respect was paid to personal appearance. Verse 3 The asses of Kish - were lost - What a wonderful train of occurrences were connected in order to bring Saul to the throne of Israel! Every thing seems to go on according to the common course of events, and yet all conspired to favor the election of a man to the kingdom who certainly did not come there by the approbation of God. Asses grow to great perfection in the East; and at this time, as there were no horses in Judea, they were very useful; and on them kings and princes rode. Verse 5 Were come to the land of Zuph - Calmet supposes that Saul and his servant went from Gibeah to Shalisha, in the tribe of Dan; from thence to Shalim, near to Jerusalem; and thence, traversing the tribe of Benjamin, they purposed to return to Gibeah; but passing through the land of Zuph, in which Ramatha, the country of Samuel, was situated, they determined to call on this prophet to gain some directions from him; the whole of this circuit he supposes to have amounted to no more than about twenty-five leagues, or three days' journey. We do not know where the places were situated which are here mentioned: the Targum translates thus: "And he passed through the mount of the house of Ephraim, and went into the southern land, but did not meet with them. And he passed through the land of Mathbera, but they were not there; and he passed through the land of the tribe of Benjamin, but did not find them; then they came into the land where the prophet of the Lord dwelt. And Saul said to his servant," etc. Verse 7 There is not a present to bring to the man of God - We are not to suppose from this that the prophets took money to predict future events: Saul only refers to an invariable custom, that no man approached a superior without a present of some kind or other. We have often seen this before; even God, who needs nothing, would not that his people should approach him with empty hands. "It is very common in Bengal for a person, who is desirous of asking a favor from a superior, to take a present of fruits or sweetmeats in his hand. If not accepted, the feelings of the offerer are greatly wounded. The making of presents to appease a superior is also very common in Bengal." - Ward's Customs. Verse 8 The fourth part of a shekel of silver - We find from the preceding verse, that the bread or provisions which they had brought with them for their journey was expended, else a part of that would have been thought a suitable present; and here the fourth part of a shekel of silver, about ninepence of our money, was deemed sufficient: therefore the present was intended more as a token of respect than as an emolument. Verse 9 Beforetime in Israel - This passage could not have been a part of this book originally: but we have already conjectured that Samuel, or some contemporary author, wrote the memoranda, out of which a later author compiled this book. This hypothesis, sufficiently reasonable in itself, solves all difficulties of this kind. Was beforetime called a seer - The word seer, ראה roeh, occurs for the first time in this place; it literally signifies a person who Sees; particularly preternatural sights. A seer and a prophet were the same in most cases; only with this difference, the seer was always a prophet, but the prophet was not always a seer. A seer seems to imply one who frequently met with, and saw, some symbolical representation of God. The term prophet was used a long time before this; Abraham is called a prophet, Gen 20:7, and the term frequently occurs in the law. Besides, the word seer does not occur before this time; but often occurs afterwards down through the prophets, for more than three hundred years. See Amo 7:12; Mic 3:7. All prophets, false and true, profess to see God; see the case of Balaam, Num 24:4, Num 24:16, and Jer 14:14. All diviners, in their enthusiastic flights, boasted that they had those things exhibited to their sight which should come to pass. There is a remarkable account in Virgil which may serve as a specimen of the whole; the Sibyl professes to be a seer: - - Bella, horrida bella, Et Tyberim molto spumantem sanguine Cerno. Aen. lib. vi., ver. 86. Wars, horrid wars, I View; a field of blood; And Tyber rolling with a purple flood. I think the 9th verse comes more naturally in after the 11th. Verse 11 Young maidens going out to draw water - So far is it from being true, that young women were always kept closely shut up at home, that we find them often in the field, drawing and carrying water, as here. Verse 12 He came to - day to the city - Though Samuel lived chiefly in Ramah, yet he had a dwelling in the country, at a place called Naioth, where it is probable there was a school of the prophets. See 1Sam 19:18-24. A sacrifice of the people - A great feast. The animals used were first sacrificed to the Lord; that is, their blood was poured out before him; and then all the people fed on the flesh. By high place probably Samuel's altar is alone meant; which no doubt was raised on an eminence. Verse 13 He doth bless the sacrifice - He alone can perform the religious rites which are used on this occasion. Afterwards they eat that be bidden - Among the Arabs, often a large feast is made of sacrificed camels, etc., and then the people of the vicinity are invited to come and partake of the sacrifice. This is the custom to which allusion is made here. Verse 14 Come out against them - Met them. Verse 15 Now the Lord had told Samuel - How this communication was made, we cannot tell. Verse 16 Thou shalt anoint him to be captain - Not to be king, but to be נגיד nagid or captain of the Lord's host. But in ancient times no king was esteemed who was not an able warrior. Plutarch informs us that Alexander the Great esteemed the following verse the most correct, as to its sentiment, of any in the whole Iliad of Homer: - Ουτος γ' Ατρειδης ευρυκρειων Αγαμεμνων, Αμφοτερον βασιλευς τ' αγαθος, κρατερος τ' αιχμητης. "The king of kings, Atrides, you survey; Great in the war, and great in acts of sway." Pope. Verse 17 Behold the man whom I spake to thee of - What an intimate communion must Samuel have held with his God! A constant familiarity seems to have existed between them. Verse 19 I am the seer - This declaration would prepare Saul for the communications afterwards made. Verse 20 As for thine asses - Thus he shows him that he knew what was in his heart, God having previously revealed these things to Samuel. And on whom is all the desire of Israel? - Saul understood this as implying that he was chosen to be king. Verse 21 Am not I a Benjamite - This speech of Saul is exceedingly modest; he was now becomingly humble; but who can bear elevation and prosperity? The tribe of Benjamin had not yet recovered its strength, after the ruinous war it had with the other tribes, Judges 20:29-46. Verse 22 Brought them into the parlour - It might as well be called kitchen; it was the place where they sat down to feast. Verse 23 Said unto the cook - טבח tabbach, here rendered cook; the singular of טבחות tabbachoth, female cooks, 1Sam 8:13, from the root tabach, to slay or butcher. Probably the butcher is here meant. Verse 24 The shoulder, and that which was upon it - Probably the shoulder was covered with a part of the caul, that it might be the better roasted. The Targum has it the shoulder and its thigh; not only the shoulder merely, but the fore-leg bone to the knee; perhaps the whole fore-quarter. Why was the shoulder set before Saul? Not because it was the best part, but because it was an emblem of the government to which he was now called. See Isa 9:6: And the government shall be upon his Shoulder. Verse 25 Upon the top of the house - All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air. Verse 26 Called Saul to the top of the house - Saul had no doubt slept there all night; and now, it being the break of day, "Samuel called to Saul on the top of the house, saying, Up, that I may send thee away." There was no calling him to the house-top a second time he was sleeping there, and Samuel called him up. Verse 27 As they were going down - So it appears that Saul arose immediately, and Samuel accompanied him out of the town, and sent the servant on that he might show Saul the word, the counsel or design, of the Lord. What this was we shall see in the following chapter, 1 Samuel 10 (note). Introduction Samuel anoints Saul captain of the Lord's inheritance, 1Sam 10:1. Instructs him concerning his return home, whom he should meet, and what he should do, 1Sam 10:2-8. Saul meets a company of prophets, the Spirit of the Lord comes on him, and he prophesies among them, 1Sam 10:9-13. He meets his uncle, and converses with him, 1Sam 10:14-16. Samuel calls the people together to Mizpeh, and upbraids them for having rejected the Lord as their king, 1Sam 10:17-19. Lots are cast to find out the person proper to be appointed king; Saul is chosen, 1Sam 10:20-24. Samuel shows the manner of the king, and writes it in a book, 1Sam 10:25. Saul goes to Gibeah; and certain persons refuse to acknowledge him as king, 1Sam 10:26, 1Sam 10:27. Verse 1

The asses - Which were there of great price, because of the scarcity of horses, and therefore not held unworthy of Saul's seeking, at least in those ancient times, when simplicity, humility, and industry were in fashion among persons of quality.

Saul Seeks His Father's Asses; Saul Goes to Seek Samuel. ( b. c. 1075.) 3 And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. 4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. 5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. 6 And he said unto him, Behold now, there is in this city a man of God, and he is a honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. 7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? 8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. 9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.) 10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was. Here is, I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Most that are advanced rise gradually, but Saul, from the level with his neighbours, stepped at once into the throne, according to that of Hannah, He raiseth up the poor out of the dust, to set them among princes, 1 Sam. ii. 8 . Saul, it should seem, though he was himself married and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance nor human probabilities, but God is the Judge. II. A great event arising from small occurrences. How low does the history begin! Having to trace Saul to the crown, we find him first employed as meanly as any we meet with called out to preferment. 1. Saul's father sends him with one of his servants to seek some asses that he had lost. It may be they had no way then to give public notice of such a number of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here that those who have must expect to lose, that it is wisdom to look after what is lost, that no man should think it below him to know the state of his flocks, that children should be forward to serve their parents' interests. Saul readily went to seek his father's asses, v. 3, 4 . His taking care of the asses is to be ascribed, not so much to the humility of his spirit as to the plainness and simplicity of those times. But his obedience to his father in it was very commendable. Seest thou a man diligent in his business, and dutiful to his superiors, willing to stoop and willing to take pains? he does as Saul stand fair for preferment. The servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he was sent with him. Saul and his servants travelled far (probably on foot) in quest of the asses, but in vain: they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of. 2. When he could not find them, he determined to return to his father ( v. 5 ), in consideration of his father's tender concern for him, being apprehensive that if they staid out any longer his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them or some mischief had befallen them; he will leave caring for the asses, as much as he was in care about them, and will take thought for us. Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness. 3. His servant proposed (for, it should seem, he had more religion in him than his master) that, since they were now at Ramah, they should call on Samuel, and take his advice in this important affair. Observe here, (1.) They were close by the city where Samuel lived, and that put it into their heads to consult him ( v. 6 ): There is in this city a man of God. Note, Wherever we are we should improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that 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. (2.) The servant spoke very respectfully concerning Samuel, though he had not personal knowledge of him, but by common fame only: He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them great. This was the honour of Samuel, as a man of God, that all he saith comes surely to pass. This was observed concerning him when he was a young prophet ( ch. iii. 19 ), God did let none of his words fall to the ground; and still it held true. (3.) They agreed to consult him concerning the way that they should go; peradventure he can show us. All the use they would make of the man of God was to be advised by him whether they should return home, or, if there were any hopes of finding the asses, which way they must go next—a poor business to employ a prophet about! Had they said, "Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations a right, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey"—the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of. Note, Most people would rather be told their fortune than told their duty, how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are now that it is their business to direct for the recovery of lost souls; so preposterous is the care of most men! (4.) Saul was thoughtful what present they should bring to the man of God, what fee they should give him for his advice ( v. 7 ): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes ( 1 Kings xiv. 3 ), for their bread was spent; but the servant bethought himself that he had in his pocket the fourth part of a shekel, about seven-pence halfpenny in value, and that he would give to the man of God to direct them, v. 8 . "That will do," says Saul; " let us go, " v. 10 . Some think that when Saul talked of giving Samuel a fee he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and was like the false prophets, that divined for money, Mic. iii. 11 . He came to him as a fortune-teller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of those times, as it is to natural equity, that those who sowed spiritual things should reap not only eternal things from him that employs them, but temporal things from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice if they had not brought it (it is probable, when he had it, he gave it to the poor); but they brought it to him as a token of their respect and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as he never thought of going to the man of God till the servant proposed it, so, it should seem, he mentioned the want of a present as an objection against their going; he would not own that he had money in his pocket, but, when the servant generously offered to be at the charge, then, "Well, said," says Saul; "come, let us go." Most people love a cheap religion, and like it best when they can devolve the expense of it on others. (5.) The historian here takes notice of the name then given to the prophets: they called them Seers, or seeing men ( v. 9 ), not but that the name prophet was then used, and applied to such persons, but that of seers was more in use. Note, Those that are prophets must first be seers; those who undertake to speak to others of the things of God must have an insight into those things themselves.