Text -- 1 Samuel 9:1-11 (NET)

Samuel Meets with Saul

9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person. 9:2 He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people. 9:3 The donkeys of Saul’s father Kish wandered off, so Kish said to his son Saul, “Take one of the servants with you and go look for the donkeys.” 9:4 So Saul crossed through the hill country of Ephraim, passing through the land of Shalisha, but they did not find them. So they crossed through the land of Shaalim, but they were not there. Then he crossed through the land of Benjamin, and still they did not find them. 9:5 When they came to the land of Zuph, Saul said to his servant who was with him, “Come on, let’s head back before my father quits worrying about the donkeys and becomes anxious about us!” 9:6 But the servant said to him, “Look, there is a man of God in this town. He is highly respected. Everything that he says really happens. Now let’s go there. Perhaps he will tell us where we should go from here.” 9:7 So Saul said to his servant, “All right, we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?” 9:8 The servant went on to answer Saul, “Look, I happen to have in my hand a quarter shekel of silver. I will give it to the man of God and he will tell us where we should go.” 9:9 (Now it used to be in Israel that whenever someone went to inquire of God he would say, “Come on, let’s go to the seer.” For today’s prophet used to be called a seer.) 9:10 So Saul said to his servant, “That’s a good idea! Come on. Let’s go.” So they went to the town where the man of God was. 9:11 As they were going up the ascent to the town, they met some girls coming out to draw water. They said to them, “Is this where the seer is?”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 9:2

Comely and personable.

Wesley: 1Sa 9:2

A tall stature was much valued in a king in ancient times, and in the eastern countries.

Wesley: 1Sa 9:3

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.

Wesley: 1Sa 9:6

One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God, makes men truly honourable.

Wesley: 1Sa 9:6

The course we should take to find the asses. He saith, peradventure, because he doubted whether so great a prophet would seek, or God would grant him a revelation concerning such mean matters: although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to heathenish divination.

Wesley: 1Sa 9:7

Presents were then made to the prophets, either as a testimony of respect: or, as a grateful acknowledgement: or, for the support of the Prophets themselves: or, of the sons of the prophets: or, of other persons in want, known to them.

Wesley: 1Sa 9:9

Because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who after Samuel's death, inserted this verse. Or, of Samuel, who, being probably fifty or sixty years old at the writing of this book, and speaking of the state of things in his first days, might well call it before time.

JFB: 1Sa 9:1

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.

JFB: 1Sa 9:2

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.

JFB: 1Sa 9:3

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.

JFB: 1Sa 9:4-5

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.

JFB: 1Sa 9:6

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.

JFB: 1Sa 9:6

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.

JFB: 1Sa 9:7

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.

JFB: 1Sa 9:7

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.

JFB: 1Sa 9:8

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.

JFB: 1Sa 9:9

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.

JFB: 1Sa 9:11-13

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.

Clarke: 1Sa 9:1

A mighty man of power - Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son. See 1Sa 9:2.

Clarke: 1Sa 9:2

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.

Clarke: 1Sa 9:3

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.

Clarke: 1Sa 9:5

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.

Clarke: 1Sa 9:7

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.

Clarke: 1Sa 9:8

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.

Clarke: 1Sa 9:9

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

Clarke: 1Sa 9:9

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.

Clarke: 1Sa 9:11

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.

TSK: 1Sa 9:1

Kish : 1Sa 14:51; 1Ch 8:30-33, 1Ch 9:36-39; Act 13:21, Cis

a Benjamite : or, the son of a man of Jemini

power : or, substance. 1Sa 25:2; 2Sa 19:32; Job 1:3

TSK: 1Sa 9:2

choice : 1Sa 16:7; Gen 6:2; 2Sa 14:25, 2Sa 14:26; Jer 9:23

from his shoulders : 1Sa 10:23, 1Sa 17:4; Num 13:33

TSK: 1Sa 9:3

1Sa 10:2; Jdg 5:10, Jdg 10:4

TSK: 1Sa 9:4

mount : Jdg 17:1, Jdg 19:1

Shalisha : 2Ki 4:42

Shalim : Gen 33:18; Joh 3:23

TSK: 1Sa 9:5

Zuph : 1Sa 1:1

take thought : 1Sa 10:2; Mat 6:25, Mat 6:28, Mat 6:34; Luk 12:11, Luk 12:22

TSK: 1Sa 9:6

city : 1Sa 2:27; Deu 33:1; 1Ki 13:1; 2Ki 6:6; 1Ti 6:11

an honourable : 1Th 2:10, 1Th 5:13

all that he saith : 1Sa 3:19, 1Sa 3:20; Isa 44:26; Zec 1:5, Zec 1:6; Mat 24:35

TSK: 1Sa 9:7

what shall : Jdg 6:18, Jdg 13:15-17; 1Ki 14:3; 2Ki 4:42, 2Ki 5:5, 2Ki 8:8

spent in : Heb. gone out of, etc

there is not : 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 some present or another, however small in value. Dr. Pococke tells us of a present of fifty radishes! Other authors mention a flower, an orange, or similar trifles; and Mr. Bruce says, that one who wished to solicit a favour from him, presented him with about a score of dates! ""I mention this trifling circumstance,""says Mr. B. ""to shew how essential to human and civil intercourse presents are considered to be in the East; whether it be dates, or whether it be diamonds, they are so much a part of their manners, that without them, an inferior will never be at peace in his own mind, or think that he has hold of his superior for protection. But superiors give no presents to their inferiors.""Presents then are tokens of honour; not intended as offers of payment or enrichment.

have we : Heb. is with us

TSK: 1Sa 9:8

I have here at hand : Heb. there is found in my hand, 1Sa 9:8

TSK: 1Sa 9:9

inquire : Gen 25:22; Jdg 1:1

a Seer : 2Sa 24:11; 2Ki 17:13; 1Ch 26:28, 1Ch 29:29; 2Ch 16:7, 2Ch 16:10; Isa 29:10; Isa 30:10; Amo 7:12

TSK: 1Sa 9:10

Well said : Heb. Thy word is good, 2Ki 5:13, 2Ki 5:14

TSK: 1Sa 9:11

the hill to the city : Heb. in the ascent of the city, found. Gen 24:11, Gen 24:18-20; Exo 2:16; Jdg 5:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 9:1

The genealogy of Saul is here given as far as Aphiah ("Abiah,"1Ch 7:8), who was of the house of Becher the son of Benjamin Gen 46:21. "Kish"1Ch 9:35-39 was the son of "Ner"the son of "Jehiel,"(or, "Abiel"here and 1Sa 14:51), the first settler ("father,"1Ch 9:35) at Gibeon, or Gibeah of Saul, and who married "Maachah,"a daughter or granddaughter of Caleb. If so, it is obvious that the names of several generations are omitted between Kish and Abiel, and among them that from which the family of Matri 1Sa 10:21 was called.

Barnes: 1Sa 9:4

The land of Shalisha was somewhere near Gilgal, i. e., Jiljulieh. It is thought to derive its name from "three"(Shalosh) wadys which unite in the wady of Karawa. The situation of Shalim is not known: its etymology connects it more probably with the land of Shual 1Sa 13:17, apparently round Taiyibeh, which was about nine miles from Gibeah.

Zuph - 1Sa 9:5, see 1Sa 1:1 note.

Barnes: 1Sa 9:7

Presents of bread or meat were as common as presents of money. (Compare Eze 13:19; Hos 3:2.)

Barnes: 1Sa 9:8

The fourth part of a shekel - In value about sixpence. Probably the shekel, like our early English silver coins, was divided into four quarters by a cross, and actually subdivided, when required, into half and quarter shekels.

Barnes: 1Sa 9:9

This is manifestly a gloss inserted in the older narrative by the later editor of the sacred text, to explain the use of the term in 1Sa 9:11, 1Sa 9:18-19. It is one among many instances which prove how the very letter of the contemporary narratives was preserved by those who in later times compiled the histories. We cannot say exactly when the term "seer"became obsolete. See the marginal references.

Poole: 1Sa 9:1

Whose name was Kish

Object. His name was Ner , 1Ch 8:33 9:39 .

Answ Either his father had two names, as was usual among the Hebrews; or Kish was really his father that begot him; and Ner , the brother of Kish , 1Sa 14:51 1Ch 9:36 , is called his father, because, upon the death of Kish , he took the care of his education, and brought him up as his own son.

A Benjamite Heb. the son of a man of Jemini , i.e. either of Benjamin, or of a place, or of a man, called Jemini .

A mighty man of power i.e. a man of great courage and strength; which tends to Saul’ s commendation: otherwise, a man of great wealth. But that seems confuted by Saul’ s words below, 1Sa 9:21 , and the people’ s contempt of him, 1Sa 10:27 .

Poole: 1Sa 9:2

And a goodly Heb. good , i.e. comely and personable, as that word is used, Gen 6:2 ; as evil is put for deformed, Gen 41:19 .

He was higher than any of the people: a tall stature was much valued in a king in ancient times, and in the eastern countries.

Poole: 1Sa 9:3

Which were there of great price and use, Jud 10:4 Jud 12:14 , because of the scarcity of horses, Deu 17:16 , 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.

Poole: 1Sa 9:4

Mount Ephraim a part of the tribe of Ephraim, which bordered upon Benjamin; and therefore they could soon pass out of the one into the other, and back again, as they saw cause.

Poole: 1Sa 9:5

The land of Ziph in which was Ramah, called also

Ramah or Ramathaim-zephim , the place of Samuel’ s birth and habitation, 1Sa 1:1 7:17 .

Poole: 1Sa 9:6

A man of God a prophet, as that phrase is used, 1Sa 2:27 Jos 14:6 Jud 13:6 .

An honourable man one of great reputation for his skill and faithfulness.

All that he saith cometh surely to pass his declaration of things secret or future are always certain, and confirmed by the event.

Our way that we should go the course we should take to find the asses. He saith

peradventure because be doubted whether so great a prophet, would seek, or God would grant him, a revelation concerning such mean matters; although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to witches or heathenish divination. See 1Ki 14:2 2Ki 1:3 .

Poole: 1Sa 9:7

The bread is spent in our vessels: this he saith, because bread was not unusually given by way of present, as we see, 1Sa 10:3,4 . Or bread is put for all manner of provisions, as is frequent; and among these they might have something not unfit, in these plain times, to make a present of, as clusters of raisins, or cakes of figs, such as Abigail presented to David, 1Sa 25:18 . See also 1Ki 14:3 2Ki 4:42 .

There is not a present such presents were then made to the prophets, 1Ki 14:2,3 2Ki 4:42 8:8 ; either as a testimony of respect to him as their superior; upon which account subjects made presents to their kings, 1Sa 10:27 ; and the Persians never came to their king without some gift: or as a grateful acknowledgment of his favour; or for the support of the prophets themselves; or of the sons of the prophets; or of other persons in want, known to them.

Poole: 1Sa 9:8

The fourth part of a shekel of silver was near a groat; which, though now it may seem a contemptible gift, yet in those ancient times it was certainly of far more worth, and better accepted than now it would be, when the covetousness, and pride, and luxury of men have raised their expectations and desires to far greater things.

Poole: 1Sa 9:9

Of God or, a man of God, which signified the same thing.

Was called a seer because he did discern and could discover things secret and unknown to others. And these are the words, either, first, Of some later sacred writer, which, after Samuel’ s death, inserted this verse. Or, secondly, Of Samuel, who, being probably fifty or sixty years old at the writing of this book, and speaking of the state of things in his first days, might well call it

beforetime Or rather, thirdly, Of Saul’ s servant, who might be now stricken in years, and might speak this either by his knowledge of what was in his juvenile years, or upon the information of his father or ancestors. And so it is a fit argument to persuade Saul to go to the man of God, that he might show them their way, and where the asses were, because he was likely to inform them; for the prophets were anciently called seers, because they knew and could reveal hidden things. And the meaning is, that anciently they were not vulgarly called prophets, but seers only; whereas now, and afterwards, they were called seers , yet they were more commonly called prophets .

Poole: 1Sa 9:11

Going out i.e. out of the city, and down to the bottom of the hill, where the fountain or river was.

Haydock: 1Sa 9:1

Best. The regal power, which all desired. Hebrew, "to or on whom is all the desire of Israel?" Any great felicity is called a desire, as the Messias, the spouse in the Canticle [of Canticles], v. 16. (Aggeus ii. 8.) Septuagint, "to whom the beautiful things of Israel?"

Haydock: 1Sa 9:1

Abiel, who is also called Ner, 1 Paralipomenon viii. 33. (Cajetan) ---

Strong. Hebrew, "a mighty man of power," either of body, or of riches.

Haydock: 1Sa 9:2

Goodlier, better proportioned, more handsome, (Haydock) as the daughters of men are styled good, or fair, Genesis vi. 1. People seek for corporal advantages in those who command. The poets always represent their deities and heroes as taller than the rest of men. A king of Sparta was fined for marrying a little woman. (Aristotle, Polit. iv.) The Ethiopians give their highest offices to those who have the most engaging appearance. (Herodotus iii. 20.) (Calmet) ---

Little people may be elegant, but never majestic or perfectly beautiful. (Aristotle, Ethic. iv. 3.) (Menochius) ---

Choice, is taken in the same sense as goodly, and does not intimate that Saul was one of the elect. (Denis the Carthusian)

Haydock: 1Sa 9:3

Asses. The greatest noblemen rode upon such, Judges v. 10. A prince of Esau fed asses, Genesis xxx. 24. Agriculture, and keeping sheep, were the employment of men of the first eminence in the heroic ages, as hunting and other equally laborious exercises are now in fashion. (Calmet)

Haydock: 1Sa 9:4

Salisa, the ancient Segor, (Menochius) or rather a place 15 miles from Diospolis. (Eusebius) ---

Salim, or Sual, not far from Galgal, chap. xiii. 17.

Haydock: 1Sa 9:5

Suph, where Ramatha, the birth-place of Samuel, was situated, chap. i. 1. (Calmet)

Haydock: 1Sa 9:6

Famous. Chaldean, "honourable." Septuagint, "covered with glory." The observations of a servant may often claim attention. Saul seemed to be less acquainted with this extraordinary personage than his servant. (Haydock)

Haydock: 1Sa 9:7

What. Were they uninformed of the disinterestedness of Samuel? or did they think that he would sell his oracles? By no means. But the manners of the ancients were very different from ours, and people chose to shew their respect for God, the king, prophets, &c., by making them some presents. People still never go to visit one another in Syria without something of the kind, as it would be deemed uncivil or cruel to act otherwise. See 3 Kings xiv. 1., and Micheas iii. 11. ---

Bread. They would have made a present of some. Saul received two loaves, chap. x. 4. See chap. xvi. 20. Hence we may form some idea of the beautiful simplicity of those ages. People were then forced to carry their own provisions, as there were no inns which supplied any. (Calmet) ---

Present. Sportula means a little basket. (Haydock) ---

But here it is taken for a present, as meat was commonly given. (Menochius) ---

Cyrus sent his friends geese half eaten, from his own table, for greater distinction. (Xenophon) (Haydock) ---

Hebrew, "what have we?" Syriac, "we have none of our provisions left." (Calmet)

Haydock: 1Sa 9:8

Silver. About seven-pence English. ---

Stater, (Haydock) is put instead of Hebrew, "sicle." (Menochius)

Haydock: 1Sa 9:9

A seer. Because of his seeing, by divine light, hidden things, and things to come, (Challoner) by inspiration. (Worthington) ---

They had the things which they foretold so clearly in view. The Sybil cries out, Bella, horrida bella.

Et Tiberim multo spumantem sanguine cerno. (Virgil)

The Egyptians had their "seers of the gods." (Manetho.) ---

Balaam styles himself "the man seeing visions," Numbers xxiv. 4, 16. Some suppose that Samuel wrote this towards the close of his life, when the title of prophet was become more common, though the former was in use many years afterwards, 1 Paralipomenon xxi. 9., and 2 Paralipomenon xvi. 10. Others think that this verse was added by Esdras, &c.

Haydock: 1Sa 9:11

Water, perhaps for the sacrifice. Thus Fab. Victor says, "Rhea, according to the established custom, by which young women went to draw water for the sacrifices, proceeded to the fountain in the grove of Mars." (Calmet)

Gill: 1Sa 9:1

Now there was a man of Benjamin,.... Of the tribe of Benjamin, which had its name from the youngest son of Jacob, and one of this tribe was the first king of Israel:

whose name was Kish: whom the apostle calls Cis, Act 13:21, and Josephus ⁱ Cises; his name, according to Hillerus ^k, signifies "ensnared"; for what reason it was given him is not certain:

the son of Abiel; in 1Ch 8:33, he is called Ner that begat Kish; and in this book, 1Sa 14:50 Ner and Kish are represented as brethren, the sons of Abiel: to reconcile this, it may be observed, that Ner being the elder brother, on the death of his father Abiel, had the care and bringing up of his younger brother Kish; and therefore when he is said to beget him, the meaning is, not that he was the parent of him, but the bringer up of him; or rather, as Kimchi thinks, Abiel had two sons, one of which was Ner; and that he had two sons, one that was called after his own name Ner, who was the father of Abner; and the other Kish, the father of Saul:

the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite; of these persons we nowhere else read:

a mighty man of power; not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1Sa 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind.

Gill: 1Sa 9:2

And he had a son whose name was Saul,.... Of this name was the great apostle of the Gentiles before his conversion, and was of the same tribe also; but very different in stature; he was a little man, this a large tall man, like his father perhaps:

a choice young man, and a goodly; 1Sa 2:1 of a goodly aspect, a comely man, tall and well shaped, in the prime of his age, a very agreeable person, one among a thousand:

and there was not among the children of Israel a goodlier person than he; meaning not for the endowments of his mind, or his moral character and behaviour. There might be as good, or better men than he, on such accounts, but for his outward appearance, his bodily shape, and the dignity of his person:

from his shoulders and upwards he was higher than any of the people; this description of him is enlarged upon and explained, to show that he was just such a person the people were desirous of having king over them, such an one as the nations about them had; and it was usual with the eastern people, and so with the Greeks and Romans, to choose persons to the highest offices of magistracy that made a personable appearance superior to others, and is what they often take notice of, as a recommendation of them as princes. Herodotus ^l reports of the Ethiopians, that they judged the largest of the people, and him who had strength according to his size, most worthy to be king. And the same writer observes ^m, that among the many thousands of men of the army of Xerxes, there was not one who for comeliness and largeness was so worthy of the empire as Xerxes himself; so Ulysses, because of his height, was the more acceptable to the people of Corfu ⁿ; so Alexander's captains, it is said ^o, might be thought to be kings for their beautiful form, height of body, and greatness of strength and wisdom. Julius Caesar is said to be of high stature; and so Domitian ^p; Virgil ^q represents Turnus as in body more excellent than others, and by the entire head above them; and Anchises as walking statelier and higher than the rest ^r; among the many encomiums Pliny ^s gives of Trajan, as to his outward form and appearance, this is one, "proceritas corporis", height of body, being higher than others; the Gentiles had a notion that such men came nearer to the deities, and looked more like them; so Diana is described as taller than any of the nymphs and goddesses ^t. Solomon, according to Josephus ^u, chose such young men to ride horses, and attend his person, when he himself rode, who were conspicuous for their height, and greatly above others.

Gill: 1Sa 9:3

And the asses of Kish, Saul's father, were lost,.... Had got out of the stables or fields, in which they were kept, and strayed from thence:

and Kish said to Saul his son, take now one of the servants with thee, and arise, go seek the asses; he chose not to send his servants only, who might not be so careful and diligent in searching for them, but his son, and not him alone, but a servant with him to wait upon him, and assist him. And it was quite agreeable to the simplicity of those times for persons of equal or greater substance to be employed in such an affair; asses made a considerable part of the wealth and riches of men, were rode upon by persons of quality, and were fed and taken care of by the sons of dukes and princes; see Job 1:3. The Jews ^w have a tradition, that this servant was Doeg the Edomite.

Gill: 1Sa 9:4

And they passed through Mount Ephraim,.... The mountainous part of that tribe, which lay contiguous to the tribe of Benjamin, where it might be supposed the asses had strayed to:

and passed through the land of Shalisha; a tract in the tribe of Benjamin, so called from some illustrious person, prince, and duke of it; in it very probably was the place called Baalshalisha; 2Ki 4:42 and which perhaps is the same Jerom calls ^x Bethshalisha; and says there was a village of this name in the borders of Diospolis, almost fifteen miles distance from it to the north, in the Tamnitic country; though Bunting ^y says it was situated in Mount Ephraim, eight miles from Jerusalem to the northwest:

but they found them not; the asses, neither in Mount Ephraim, nor in the land of Shalisha:

then they passed through the land of Shalim which some take to be the same with Salim, where John was baptizing, Joh 3:23 but Jerom says ^z it was a village on the borders of Eleutheropolis, to the west, seven miles distant from it:

and there they were not; the asses could not be found there:

and he passed through the land of the Benjamites; or rather of Jemini, which was in Benjamin, so called from a famous man of that name; for it cannot be thought they should pass through the whole tribe of Benjamin in one day. And, according to Bunting ^a, from Gibeah, the native place of Saul, through the mountain of Ephraim, and the land of Shalisha, to the borders of Shalim, were sixteen miles; and from thence to Jemini, in the tribe of Benjamin, sixteen more:

but they found them not; the asses.

Gill: 1Sa 9:5

And when they were come to the land of Zuph,.... In which was Ramathaimzophim, the native place of Samuel, 1Sa 1:1 and so the Targum here,"the land in which was the prophet"

Saul said to the servant that was with him, come, and let us return; home, despairing of finding the asses after so long a search in divers places:

lest my father leave caring for the asses, and take thought for us; fearing some evil should have befallen his son and his servant, in comparison of whom, and especially his son, the asses would be of no account, and so give himself no concern for them, but be in great care and uneasiness for his son and servant; wherefore Saul thought it most advisable to return home as soon as possible, lest his father should be overwhelmed with grief and trouble.

Gill: 1Sa 9:6

And he said unto him,.... That is, the servant of Saul:

behold, now, there is in this city a man of God; a prophet of the Lord, as the Targum; such were called men of God, because not only partakers of the grace of God, but of extraordinary gifts, which qualified them for the office of prophets. The city near to which they now were was Ramah, the place where Samuel lived, and he is the man of God here meant:

and he is an honourable man; of great esteem among men for his wisdom and knowledge, integrity and faithfulness, and particularly for his gift of prophecy, being a true prophet of the Lord; so the Targum,"and he is a man that prophesies truth,''and that made him honourable, and gave him great credit:

all that he saith cometh surely to pass; as his prophecies concerning Eli's family, and other things, which were well known to have had their accomplishment, and this had gained him universal esteem, see 1Sa 3:19,

now let us go thither; being very near it, within sight of it, insomuch that the servant could point at it, and say "this city", as in the preceding part of the verse:

peradventure he can show us our way that we should go; to find the asses; he was not certain he could or would, but thought it possible and probable he might.

Gill: 1Sa 9:7

Then Saul said to his servant, but behold, if we go,.... The Targum is,"if he receives money,''which it seems Saul was not clear in; some sort of persons that set up for prophets, and a sort of diviners and fortune tellers, did; but he could not tell whether so eminent and honourable a person as Samuel was, did; in as much he was not better known by him, who had been so many years a judge in Israel:

what shall we bring the man? it being usual, when persons addressed great men for a favour, to carry a present with them; or a man of God, a prophet of the Lord, to inquire of the Lord by him concerning any thing, see 1Ki 14:2,

for the bread is spent in our vessels; the food they brought with them in their bags or scrips for their journey, this was all exhausted; not that he meant by it, that if they had had any quantity, they might present it to the man of God, though yet sometimes such things were done, as the instances before referred to show; but that since their stock of bread was gone, what money they had, if they had any, must be spent in recruiting themselves, and therefore could have none to spare to give to the man:

and there is not a present to bring to the man of God; neither bread nor money, without which he seems to intimate it would be to no purpose to go to him:

what have we? Saul knew he had none, he had spent what he brought out, with him for the journey, and he put this question to try what his servant had; unless it can be supposed it was the custom now, as afterwards among the Romans ^b, for servants to carry the purse, and as it was with the Jews in Christ's time, Joh 12:6 though this may have respect not to a price of divination, but to the common custom in eastern countries, and which continues to this day with the Turks, who reckon it uncivil to visit any person, whether in authority, or an inferior person, without a present; and even the latter are seldom visited without presenting a flower, or an orange, and some token of respect to the person visited ^c.

Gill: 1Sa 9:8

And the servant answered Saul again, and said,.... As he had answered him before, when Saul proposed to return home, by telling him there was an honourable man of God in the city near at hand, that might possibly be able to direct them which way they should go to find the asses: so he answers him again with respect to the present it was proper to carry with them, and what he had in his hands to make:

behold, I have here at hand the fourth part of a shekel of silver: a "zuze" of silver, as the Targum, four of which made a shekel, about seven pence halfpenny of our money, and scarce so much:

that will I give to the man of God to tell us our way; that they should go to find the asses: which he would give him very freely for that purpose: both Saul and his servant must entertain a mean opinion of prophets, and men of God, and especially of so great a man as Samuel, that he should be employed at any time in directing persons in such cases, and take money for so doing, and so small a gratuity as this before mentioned; though it seems as if, at some times, something of this kind was done by prophets, and men of God, which might be permitted to keep the people from going to diviners and soothsayers.

Gill: 1Sa 9:9

Before time in Israel, when a man went to inquire of God,.... To ask doctrine of him, as the Targum, to be taught by him, to have his mind and will in any affair of moment and importance; which was usually done by applying to some man of God, eminent for grace and piety, and a spirit of prophecy:

thus he spake, come, and let us go to the seer; a man used to say to his friend, when he wanted some instruction or direction, let us go together to such an one, the seer, and ask counsel of him what is proper to be done in such an affair:

for he that is now called a prophet was before called a seer; for though these names are used freely of the same persons, both before and after this time; yet now the more common appellation which obtained was that of a prophet; custom, and the use of language, varied at different times, though the same was meant by the one and the other; such men were called seers, because of the vision of prophecy, because they saw or foresaw things to come; and they were called prophets, because they foretold what they saw, or delivered out their predictions by word of mouth. This verse is put in a parenthesis, and is commonly supposed to be the words of the writer of this book: hence some draw an argument against Samuel being the writer of it, as Abarbinel does, who concludes from hence that it was written by Jeremiah, or some other person long after Samuel, or that this verse was added by Ezra; but as this book might be written by Samuel in the latter part of his life, he might with propriety observe this, that in his younger time, and quite down to the anointing of Saul king, both when there was no open vision, and afterwards when there was scarce any that had it but himself, he was used to be called the seer; but in his latter days, when there were many that had the vision of prophecy, and there were schools set up, it was more common to call them prophets; though perhaps these are the words of Saul's servant, spoken to encourage Saul to go to the man of God, and inquire of him, since in former times, as he could remember, being perhaps an old servant, or he had heard his parents so say, that such men used to be called seers, because they saw what others did not, and declared and made others to see what they did; and therefore there was a probability that this man of God, who was a seer, might show them the way they should go to find the asses.

Gill: 1Sa 9:10

Then said Saul to his servant, well said,.... Or "good is thy word" ^d, thou hast well spoken; it is a good proposal thou hast made, and thou art very generous to give all thou hast to the man; and very promising it is, that since he is a seer he may inform us where the asses are, or which way we must take to find them. Things look feasible enough:

come, let us go: to the city, and to the man of God there, and hear what he will say to us, and what information he will give us:

so they went unto the city where the man of God was; to Ramah, where Samuel dwelt.

Gill: 1Sa 9:11

And as they went up the hill to the city,.... For the city was built upon an hill, from whence it had the name of Ramah, which signifies high and lifted up:

they found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family; see Gill on Gen 24:11; see Gill on Gen 24:15; see Gill on Gen 24:16. R. Akiba ^e makes this observation, that whenever a man meets maidens coming out of a city before he goes into it, it is a token of prosperity to him; and instances in the cases of Abraham's servant, of Jacob, and of Moses, and here of Saul, who was informed of a kingdom, and anointed for it, see Gen 24:14 Exo 2:16,

and said unto them, is the seer here? meaning, is he in the city? or is he at home? or is he in the country?

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 9:3

¹ tn Heb “became lost.”

² tn Heb “and arise, go.”

³ tc The Syriac Peshitta includes the following words: “So Saul arose and went out. He took with him one of the boys and went out to look for his father’s donkeys.”

NET Notes: 1Sa 9:4

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

NET Notes: 1Sa 9:6

¹ tn The infinitive absolute precedes the verb for emphasis.

² tn Heb “our way on which we have gone.”

NET Notes: 1Sa 9:7

¹ tn Heb “look.”

NET Notes: 1Sa 9:8

¹ sn A quarter shekel of silver would weigh about a tenth of an ounce (about 3 grams).

² tn Heb “our way.”

NET Notes: 1Sa 9:10

¹ tn Heb “your word is good.”

Geneva Bible: 1Sa 9:1

Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a ^{( a )} mighty man of power.

^{( a )} That is, both valiant and rich.

Geneva Bible: 1Sa 9:2

And he had a son, whose name [was] Saul, a ^{( b )} choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people.

^{( b )} So that it might seem that God approved their request in appointing such a person.

Geneva Bible: 1Sa 9:3

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 ^{( c )} seek the asses.

^{( c )} All these circumstances were means to serve God's providence, by which Saul (though not approved by God) was made king.

Geneva Bible: 1Sa 9:5

[And] when they were come to the land of ^{( d )} 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.

^{( d )} Where was Ramath Zophim, the city of Samuel.

Geneva Bible: 1Sa 9:8

And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a ^{( e )} shekel of silver: [that] will I give to the man of God, to tell us our way.

^{( e )} Which is about five pence, read (Gen 23:15).

Geneva Bible: 1Sa 9:9

(Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the ^{( f )} seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)

^{( f )} So called because he foresaw things to come.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 9:1-27

1 Saul despairing to find his father's asses,

6 by the counsel of his servant,

11 and direction of young maidens,

15 according to God's revelation,

18 comes to Samuel.

19 Samuel entertains Saul at the feast.

25 Samuel, after secret communication, brings Saul on his way.

MHCC: 1Sa 9:1-10

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.

MHCC: 1Sa 9:11-17

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.

Matthew Henry: 1Sa 9:1-2

We are here told, 1. What a good family Saul was of, 1Sa 9:1. He was of the tribe of Benjamin; so was the New Testament Saul, who also was called Paul, and he mentions it as his honour, for Benjamin was a favourite, Rom 11:1; Phi 3:5. That tribe had been reduced to a very small number by the fatal war with Gibeah, and much ado there was to provide wives for those 600 men that were the poor remains of it out of that diminished tribe, which is here called, with good reason, the smallest of the tribes of Israel, 1Sa 9:21. Saul sprang as a root out of a dry ground. That tribe, though fewest in number, was first in dignity, God giving more abundant honour to that part which lacked, 1Co 12:24. His father was Kish, a mighty man of power, or, as the margin reads it, in substance; in spirit bold, in body strong, in estate wealthy. The whole lot of the tribe of Benjamin coming to be distributed among 600 men, we may suppose their inheritances were much larger than theirs who were of other tribes, an advantage which somewhat helped to balance the disadvantage of the smallness of their number. 2. What a good figure Saul made, 1Sa 9:2. No mention is here made of his wisdom or virtue, his learning or piety, or any of the accomplishments of his mind, but that he was a tall, proper, handsome man, that had a good face, a good shape, and a good presence, graceful and well proportioned: Among all the children of Israel there was not a goodlier person than he; and, as if nature had marked him for preeminence and superiority, he was taller by the head and shoulders than any of the people, the fitter to be a match for the giants of Gath, the champions of the Philistines. When God chose a king after his own heart he pitched upon one that was not at all remarkable for the height of his stature, nor any thing in his countenance but the innocence and sweetness that appeared there, 1Sa 16:7, 1Sa 16:12. But when he chose a king after the people's heart, who aimed at nothing so much as stateliness and grandeur, he pitched upon this huge tall man, who, if he had no other good qualities, yet would look great. It does not appear that he excelled in strength so much as he did in stature; Samson did, and him they slighted, bound, and betrayed into the hands of the Philistines; justly therefore are they now put off with one who, though of uncommon height, is weak as other men. They would have a king like the nations, and the nations commonly chose portly men for their kings.

Matthew Henry: 1Sa 9:3-10

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, 1Sa 2:8. 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, 1Sa 9:3, 1Sa 9:4. 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 (1Sa 9:5), 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 (1Sa 9:6): 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 (1Sa 3:19), 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 aright, 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 (1Sa 9:7): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes (1Ki 14:3), 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, 1Sa 9:8. "That will do,"says Saul; " let us go, "1Sa 9:10. 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 3:11. 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 por); 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 (1Sa 9:9), 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.

Matthew Henry: 1Sa 9:11-17

Here, I. Saul, by an ordinary enquiry, is directed to Samuel, 1Sa 9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (1Sa 9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh 1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However,

1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, 1Sa 9:12, 1Sa 9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (1Sa 7:17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place."They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us."

2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, 1Sa 9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father.

II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself.

1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, 1Sa 9:15, 1Sa 9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (1Sa 8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo 3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job 33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, 2Co 3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (1Sa 8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect.

2. When Saul came up towards him in the street God again whispered Samuel in the ear (1Sa 9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.

Keil-Delitzsch: 1Sa 9:1-10

When the Lord had instructed Samuel to appoint a king over the nation, inaccordance with its own desire, He very speedily proceeded to show himthe man whom He had chosen. Saul the Benjaminite came to Samuel, toconsult him as a seer about his father's she-asses, which had been lost, andfor which he had been seeking in all directions in vain (1Sa 9:1-14). Andthe Lord had already revealed to the prophet the day before, that Hewould send him the man who had been set apart by Him as the king ofIsrael; and when Samuel met with Saul, He pointed him out as the man towhom He had referred (1Sa 9:15-17). Accordingly, Samuel invited Saul to behis guest at a sacrificial meal, which he was about to celebrate (1Sa 9:18-24). After the meal he made known to him the purpose of God, anointed himas king (1Sa 9:25-27; 1Sa 10:1), and sent him away, with an announcementof three signs, which would serve to confirm his election on the part ofGod (1Sa 10:2-16). This occurrence is related very circumstantially, tobring out distinctly the miraculous interposition of God, and to show thatSaul did not aspire to the throne; and also that Samuel did not appoint ofhis own accord the man whom he was afterwards obliged to reject, but thatSaul was elected by God to be king over His people, without anyinterference on the part of either Samuel or himself.

(Note: There is no tenable ground for the assumption of Thenius andothers, that this account was derived from a different source from 1 Samuel 8, 1Sa 10:17-27, and 1Sa 10:11.; for the assertion that 1Sa 10:17-27connects itself in the most natural way with 1 Samuel 8 is neither well-founded nor correct. In the first place, it was certainly more naturalthat Samuel, who was to place a king over the nation according to theappointment of God, should be made acquainted with the man whomGod had appointed, before the people elected him by lot. Andsecondly, Saul's behaviour in hiding himself when the lots were cast (1Sa 10:21.), can only be explained on the supposition that Samuelhad already informed him that he was the appointed king; whereas, ifthis had not been the case, it would be altogether incomprehensible.)

1Sa 9:1-2

Saul searches for his father's asses . - 1Sa 9:1, 1Sa 9:2. The elaborategenealogy of the Benjaminite Kish, and the minute description of the figureof his son Saul, are intended to indicate at the very outset the importanceto which Saul attained in relation to the people of Israel, Kish was the sonof Abiel : this is in harmony with 1Sa 14:51. But when, on the otherhand, it is stated in 1Ch 8:33; 1Ch 9:39, that Ner begat Kish , the differencemay be reconciled in the simplest manner, on the assumption that the Ner mentioned there is not the father, but the grandfather, or a still moreremote ancestor of Kish, as the intervening members are frequently passedover in the genealogies. The other ancestors of Kish are never mentionedagain. חיל גּבּור refers to Kish , and signifies not a braveman, but a man of property, as in Rth 2:1. This son Saul (i.e., "prayedfor:" for this meaning of the word, comp. 1Sa 1:17, 1Sa 1:27) was "young andbeautiful." It is true that even at that time Saul had a son grown up (viz.,Jonathan), according to 1Sa 13:2; but still, in contrast with his father, hewas "a young man,"i.e., in the full vigour of youth, probably about fortyor forty-five years old. There is no necessity, therefore, to follow theVulgate rendering electus . No one equalled him in beauty. "From hisshoulder upwards he was higher than any of the people." Such a figure asthis was well adapted to commend him to the people as their king (cf. 1Sa 10:24), since size and beauty were highly valued in rulers, as signs ofmanly strength (see Herod. iii. 20, vii. 187; Aristot. Polit . iv. c. 24).

1Sa 9:3-5

Having been sent out by his father to search for his she-asseswhich had strayed, Saul went with his servant through the mountains ofEphraim, which ran southwards into the tribe-territory of Benjamin (see at1Sa 1:1), then through the land of Shalishah and the land of Shaalim, andafter that through the land of Benjamin, without finding the asses; and atlength, when he had reached the land of Zuph, he determined to return,because he was afraid that his father might turn his mind from the asses,and trouble himself about them (the son and servant). מן חדל , to desist from a thing, to give it up or renounce it.

As Saul started in any case from Gibeah of Benjamin, his own home (1Sa 10:10., 1Sa 10:26, 1Sa 11:4; 1Sa 15:34; 1Sa 23:19; 1Sa 26:1), i.e., the present Tuleil el Phul ,which was an hour or an hour and a half to the north of Jerusalem (see atJos 18:28), and went thence into the mountains of Ephraim, he no doubttook a north-westerly direction, so that he crossed the boundary ofBenjamin somewhere between Bireh and Atarah, and passing through thecrest of the mountains of Ephraim, on the west of Gophnah (Jifna), cameout into the land of Shalishah. Shalishah is unquestionably the countryround (or of) Baal-shalishah (2Ki 4:42), which was situated, accordingto Eusebius ( Onom. s.v . Βαιθσαρισάθ : Beth-sarisa or Beth-salisa ), inregione Thamnitica , fifteen Roman miles to the north of Diospolis(Lydda), and was therefore probably the country to the west of Jiljilia,where three different wadys run into one large wady, called Kurawa; andaccording to the probable conjecture of Thenius, it was from this fact thatthe district received the name of Shalishah , or Three-land . They proceededthence in their search to the land of Shaalim : according to the Onom . ( s.v. ),"a village seven miles off, in finibus Eleutheropoleos contra occidentem ."But this is hardly correct, and is most likely connected with the mistakemade in transposing the town of Samuel to the neighbourhood ofDiospolis (see at 1Sa 1:1). For since they went on from Shaalim into the land of Benjamin, and thenstill further into the land of Zuph, on the south-west of Benjamin, theyprobably turned eastwards from Shalishah, into the country where we find Beni Mussah and Beni Salem marked upon Robinson 's and v. de Velde'smaps, and where we must therefore look for the land of Shaalim , that theymight proceed thence to explore the land of Benjamin from the north-eastto the south-west. If, on the contrary, they had gone from Shaalim in asoutherly or south-westerly direction, to the district of Eleutheropolis,they would only have entered the land of Benjamin at the south-westcorner, and would have had to go all the way back again in order to gothence to the land of Zuph. For we may infer with certainty that the landof Zuph was on the south-west of the tribe-territory of Benjamin, fromthe fact that, according to 1Sa 10:2, Saul and his companion passedRachel's tomb on their return thence to their own home, and then came tothe border of Benjamin. On the name Zuph , see at 1Sa 1:1.

1Sa 9:6

When Saul proposed to return home from the land of Zuph, hisservant said to him, " Behold, in this city ( 'this ,' referring to the townwhich stood in front of them upon a hill) is a man of God, much honoured;all that he saith cometh surely to pass: now we will go thither; perhaps hewill tell us our way that we have to go "( lit . have gone, and still go, sc., toattain the object of our journey, viz., to find the asses). The name of thistown is not mentioned either here or in the further course of this history. Nearly all the commentators suppose it to have been Ramah, Samuel'shome. But this assumption has no foundation at all in the text, and isirreconcilable with the statements respecting the return in 1Sa 10:2-5. The servant did not say there dwells in this city, but there is in this city(1Sa 9:6; comp. with this 1Sa 9:10, "They went into the city where the man ofGod was,"not "dwelt"). It is still more evident, from the answer given by the drawers of water,when Saul asked them, " Is the seer here? "(1Sa 9:11), - viz., " He came to-day tothe city, for the people have a great sacrifice upon the high place "(1Sa 9:12), - that the seer (Samuel) did not live in the town, but had only come thitherto a sacrificial festival. Moreover, "every impartial man will admit, that thefact of Samuel's having honoured Saul as his guest at the sacrificial meal ofthose who participated in the sacrifice, and of their having slept under thesame roof, cannot possibly weaken the impression that Samuel was onlythere in his peculiar and official capacity. It could not be otherwise thanthat the presidency should be assigned to him at the feast itself as priestand prophet, and therefore that the appointments mentioned shouldproceed from him. And it is but natural to assume that he had a house athis command for any repetition of such sacrifices, which we find from 2Kings 4 to have been the case in the history of Elisha"(Valentiner). Andlastly, the sacrificial festival itself does not point to Ramah; for althoughSamuel had built an altar to the Lord at Ramah (1Sa 7:17), this was byno means the only place of sacrifice in the nation. If Samuel offeredsacrifice at Mizpeh and Gilgal (1Sa 7:9; 1Sa 10:8; 1Sa 13:8.), he could also dothe same at other places. What the town really was in which Saul met withhim, cannot indeed be determined, since all that we can gather from 1Sa 10:2, is, that it was situated on the south-west of Bethlehem.

1Sa 9:7-8

Saul's objection, that they had no present to bring to the man ofGod, as the bread was gone from their vessels, was met by the servantwith the remark, that he had a quarter of a shekel which he would give.

1Sa 9:9-10

Before proceeding with the further progress of the affair, thehistorian introduces a notice, which was required to throw light upon whatfollows; namely, that beforetime, if any one wished to inquire of God, i.e.,to apply to a prophet for counsel from God upon any matter, it wascustomary in Israel to say, We will go to the seer, because "he that is nowcalled a prophet was beforetime called a seer." After this parentheticalremark, the account is continued in 1Sa 9:10. Saul declared himself satisfiedwith the answer of the servant; and they both went into the town, to askthe man of God about the asses that were lost.

Keil-Delitzsch: 1Sa 9:11-12

As they were going up to the high place of the town, they met maidenscoming out of the town to draw water; and on asking them whether theseer was there, they received this answer: "Yes; behold, he is before thee:make haste, now, for he has come into the town to-day; for the peoplehave a sacrifice to-day upon the high place." Bamah (in the singular) doesnot mean the height or hill generally; but throughout it signifies the highplace , as a place of sacrifice or prayer.

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 9:1-2

Saul's background 9:1-2

Saul ("Asked [of God]," cf. 8:10) came from good Benjamite stock. His father was a man of property and influence. The same Hebrew expression, gibbor hayil, translated "valor," describes Boaz in Ruth 2:1 and King Jeroboam I in 1 Kings 11:28 (cf. 1 Sam. 16:18). Saul himself was physically impressive, tall, and handsome. At this time he would have been in his late 20s (cf. 13:1). God gave the people just what they wanted.

Constable: 1Sa 9:3-14

Saul's personal traits 9:3-14

Saul's concern for his father's peace of mind was commendable. It shows a sensitivity that would have been an asset in a king (v. 5). Likewise his desire to give Samuel a present for his help was praiseworthy (v. 7; cf. 1 Kings 14:3; 2 Kings 8:8-9). Saul had some appreciation for social propriety. He was also humble enough to ask directions from a woman (vv. 11-14).

The high place (v. 12) was a hilltop on which the people offered sacrifices and may have been Mizpah (cf. 7:9) or probably Ramah, Samuel's hometown (cf. v. 6).

Guzik: 1Sa 9:1-27

1 Samuel 9 - God Leads Saul to Samuel

A. Saul searches for his father's donkeys.

1. (1-2) Kish, the father of Saul, and his son Saul.

There was a man of Benjamin whose name was Kish the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. And he had a choice and handsome son whose name was Saul. There was not a more handsome person than he among the children of Israel. From his shoulders upward he was taller than any of the people.

a. A mighty man of power: Kish, the father of Saul, was a wealthy and influential man in Israel. Saul came from a prestigious family, and was born to wealth and influence.

b. A choice and handsome young man: Saul was notable, not only for his family, but also for his appearance. Saul was tall (taller than any of his people) and good looking. In fact, there was not a more handsome person than he among the children of Israel. Saul looked like a great king. If being king over Israel was all about image and appearances, Saul was the man.

i. In 1 Samuel 8, the people of Israel had just rejected the LORD God as king over Israel, because they wanted a king like all the surrounding nations had. What they really wanted was the image of a king, because God gave them the substance of a king better than any man could. Saul was exactly the type of king that the people wanted. He was the king from central casting. God is giving Israel the kind of leaders they wanted and deserved!

ii. The name Saul means "asked of God." Israel was asking for a king, and Saul would indeed be the one "asked of God."

c. What is not mentioned in these first two verses is God. Saul came from a wealthy, influential family and was good looking. But there is nothing said about his relationship with the LORD God of Israel. There is nothing said because there was nothing to say!

i. Saul reflected the spiritual state of the whole nation of Israel. There may have been some spiritual image present, but the heart was far from where God wanted it to be.

d. From his shoulders upward he was taller than any of the people does not mean Saul had an extremely long neck and head. It means he was "head and shoulders" taller than just about anyone else.

2. (3-14) Saul and his servant search for his father's donkeys and meet Samuel the prophet.

Now the donkeys of Kish, Saul's father, were lost. And Kish said to his son Saul, "Please, take one of the servants with you, and arise, go and look for the donkeys." So he passed through the mountains of Ephraim and through the land of Shalisha, but they did not find them. Then they passed through the land of Shaalim, and they were not there. Then he passed through the land of the Benjamites, but they did not find them. When they had come to the land of Zuph, Saul said to his servant who was with him, "Come, let us return, lest my father cease caring about the donkeys and become worried about us." And he said to him, "Look now, there is in this city a man of God, and he is an honorable man; all that he says surely comes to pass. So let us go there; perhaps he can show us the way that we should go." Then Saul said to his servant, "But look, if we go, what shall we bring the man? For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?" And the servant answered Saul again and said, "Look, I have here at hand one fourth of a shekel of silver. I will give that to the man of God, to tell us our way." (Formerly in Israel, when a man went to inquire of God, he spoke thus: "Come, let us go to the seer"; for he who is now called a prophet was formerly called a seer.) Then Saul said to his servant, "Well said; come, let us go." So they went to the city where the man of God was. As they went up the hill to the city, they met some young women going out to draw water, and said to them, "Is the seer here?" And they answered them and said, "Yes, there he is, just ahead of you. Hurry now; for today he came to this city, because there is a sacrifice of the people today on the high place. As soon as you come into the city, you will surely find him before he goes up to the high place to eat. For the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up, for about this time you will find him." So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.

a. Now the donkeys of Kish, Saul's father, were lost: Look at how God opens one of the most important chapters of Israel's history! A king will be led to the throne by three lost donkeys! We have no idea how God will use the seemingly normal - and annoying - circumstances of life.

i. There are two mistakes people make regarding God's guidance through circumstances. One mistake is to think every event of our lives is heavy with meaning from God. This is wrong, because though nothing happens by accident, not everything happens for a great purpose. The second mistake is to ignore the moving of God in our lives through circumstances. God wanted to use this situation to guide Saul, and God will often use circumstances in our lives the same way. We need to trust in God's goodness and in His ability to make all things work together for good (Romans 8:28).

b. They did not find them . . . they were not there . . . did not find them: This was frustrating to Saul. Yet, God was working out His plan through the lost donkeys, in a way Saul couldn't even imagine.

i. Those donkeys could have gone anywhere. But they went exactly where God wanted them to go. They submitted themselves to what God wanted them to do. We often speak of "dumb animals," but these donkeys were smart enough to submit to God. Are we that smart?

ii. Saul had no idea he was being guided by God, but he was. The same is true in our lives. God has a plan and a purpose for you right where you are at, and you should submit to God and get in with His plan. "It is important for us to learn that the smallest trifles are as much arranged by the God of providence as the most startling events. He who counts the stars has also numbered the hairs of our heads." (Spurgeon)

iii. "Saul went out to seek his father's asses, he failed in the search, but he found a crown." (Spurgeon)

c. Look now, there is in this city a man of God . . . perhaps he can show us the way we should go: The suggestion of Saul's servant shows something about these two men. They weren't men of much spiritual character! They seem to be men who wouldn't think to come to the prophet Samuel for real spiritual guidance, but they do think, "Hey! Maybe he can help us find the donkeys!"

i. Yet, their words are a great credit to Samuel. His reputation was well known: A man of God . . . an honorable man . . . all that he says surely comes to pass. What do people think about you? When they are looking for a man or a woman of God, would anyone ever come your way?

d. There is no present to bring the man of God: Out of respect for the prophet Samuel, Saul did not want to approach the prophet of God empty handed. But it is wrong to think that Samuel had some type of fee for his "prophetic services." Samuel was a great prophet of the living God, not a fortune-teller.

i. "The word seer, 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." (Clarke)

ii. "When consulting a prophet, it was common courtesy to bring a gift (Amos 7:12), whether modest (1 Kings 14:3) or lavish (2 Kings 8:8-9)." (Youngblood)

iii. Poole admits that one fourth of a shekel of silver is a small gift. But he comments: "in those ancient times it was certainly of far more worth, and better accepted than now it would be, when the covetousness, and pride, and luxury of men have raised their expectations and desires to far greater things."

e. Hurry now; for today he came to this city: It "just happened" that Saul and his servant came looking for their donkeys on the same day Samuel was in town. God is guiding through these circumstances.

i. Jewish legends say that it was because Saul was so good looking that the young women wanted to talk to him.

B. Samuel and Saul meet.

1. (15-17) God tells Samuel that Saul is the man who will be king.

Now the LORD had told Samuel in his ear the day before Saul came, saying, "Tomorrow about this time I will send you a man from the land of Benjamin, and you shall anoint him commander over My people Israel, that he may save My people from the hand of the Philistines; for I have looked upon My people, because their cry has come to me." And when Samuel saw Saul, the LORD said to him, "There he is, the man of whom I spoke to you. This one shall reign over My people."

a. Now the LORD had told Samuel in his ear the day before: Saul has no relationship with the LORD, so all He can do is speak to Saul through lost donkeys. But Samuel knows and loves the LORD, so the LORD can speak to Samuel in his ear.

i. The LORD had told Samuel in his ear is literally, "had uncovered his ear." The same phrase is used in Ruth 4:4. "The phrase is taken from the pushing aside of the headdress in order to whisper, and therefore means that Jehovah had secretly told Samuel." (Smith, Pulpit Commentary) It doesn't mean Samuel heard an audible voice from God.

b. Tomorrow about this time: God gave the prophet Samuel very specific guidance regarding future events. Samuel received this guidance wisely, and looked for the fulfillment of the words to confirm God's choice of a king. But Samuel was also wise in not manipulating circumstances to "make" what God had said come to pass. Samuel felt that if this was God's word, He was able to make it happen.

c. I will send you: Even though Israel had rejected the LORD God as their king (1 Samuel 8:7), God was still in control. He didn't step off His throne just because Israel asked Him to. He would indeed give them a king, but He would send a flawed king to a flawed Israel.

d. That he may save My people from the hand of the Philistines: Though there were many problems with the reign of Saul, no one should think it was a total disaster. Saul led Israel to many military victories, and greater independence from the Philistines.

e. And when Samuel saw Saul, the LORD said to him: The day after God told Samuel about the coming of the new king, God specifically identifies the man to Samuel. God's speaking one day will be confirmed by His speaking another day.

2. (18-21) Samuel and Saul meet.

Then Saul drew near to Samuel in the gate, and said, "Please tell me, where is the seer's house?" And Samuel answered Saul and said, "I am the seer. Go up before me to the high place, for you shall eat with me today; and tomorrow I will let you go and will tell you all that is in your heart. "But as for your donkeys that were lost three days ago, do not be anxious about them, for they have been found. And on whom is all the desire of Israel? Is it not on you and on all your father's house?" And Saul answered and said, "Am I not a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin? Why then do you speak like this to me?"

a. You shall eat with me today: All this must have seemed amazing to Saul. He is looking for a noted prophet, and the first man he asks is the prophet. Then, the man of God invites Saul to dinner. Finally, he hears the words many fear to hear from a prophet: tomorrow I will let you go and will tell you all that is in your heart.

b. At the same time, Samuel proved to Saul that he was a true prophet from God. He did this by showing Saul he knew things that he probably could not have known unless it was revealed to him supernaturally (But as for your donkeys that were lost three days ago . . .).

c. On whom is all the desire of Israel? Is it not on you? With this, Samuel hints at Saul's destiny. All of Israel desired a king, and Saul would be the answer to that desire.

i. "Saul understood this as implying that he was chosen to be king." (Clarke)

d. Why then do you speak like this to me? This was a genuinely humble response from Saul, even if it wasn't completely honest. Saul could not figure out why the prophet would say God wanted him to be king.

i. Saul's statement and my family the least of all the families of the tribe of Benjamin is more an example of his modesty than his truthfulness. Saul's father and family were actually prominent men (1 Samuel 9:1).

ii. Saul's humility was one reason God chose him to be king. But as he was lifted up as king, his humility left him. So why did God ever raise up Saul? Why does God raise one up to a place of prominence, and not raise up another? We sometimes think it is because one is more spiritual, or more holy, or better than another is. Or, we think that it is because one is more talented or usable or has more faith than another is. These things may or may not be the case. God has raised up many to prominence who were less deserving than others. Probably the biggest mistake we can make is to think that we can figure out all of God's reasons for raising one and keeping another low. Many of these reasons are bound up in the unsearchable wisdom of God. What we should never do is assume that just because God is using a man, that he deserves it!

iii. "This speech of Saul is exceedingly modest; he was now becomingly humble; but who can bear elevation and prosperity?" (Clarke)

3. (22-24) Samuel makes certain that Saul receives the seat and portion of honor at the feast.

Now Samuel took Saul and his servant and brought them into the hall, and had them sit in the place of honor among those who were invited; there were about thirty persons. And Samuel said to the cook, "Bring the portion which I gave you, of which I said to you, 'Set it apart.'" So the cook took up the thigh with its upper part and set it before Saul. And Samuel said, "Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people." So Saul ate with Samuel that day.

a. Had them sit in the place of honor: In that culture, any dinner had a special seating protocol. The seat of honor was always on a particular side next to the host. It was a great honor to be seated in this place next to the prophet Samuel.

b. It was set apart for you: Saul was also given the special portion. In that culture, every meal had a special portion that would be given to the one the host wanted to honor. Saul was specially honored at this meal.

i. We might imagine that Samuel was very interested to see how Saul would react when he was honored this way. Often, the way one reacts when they are honored shows what kind of person they really are. If they receive the honor humbly, without regarding it too much or becoming proud about it, it says something good about them. But if they show a false humility or a proud heart in the way they receive the honor, it shows something bad in their character.

c. Clarke makes an interesting, though doubtful point: "Why was the shoulder set before Saul? Not because it was the best part, but because it was the emblem of the government to which he was now called. See Isaiah 9:6: And the government shall be upon his SHOULDER."

4. (25-27) Samuel and Saul talk together through the night.

When they had come down from the high place into the city, Samuel spoke with Saul on the top of the house. They arose early; and it was about the dawning of the day that Samuel called to Saul on the top of the house, saying, "Get up, that I may send you on your way." And Saul arose, and both of them went outside, he and Samuel. As they were going down to the outskirts of the city, Samuel said to Saul, "Tell the servant to go on ahead of us." And he went on. "But you stand here awhile, that I may announce to you the word of God."

a. Samuel spoke with Saul on the top of the house: How we wish we could have listened to this conversation! No doubt, Samuel told Saul all about Israel's desire for a king, and how he had to be a good king for Israel.

i. We can just imagine Samuel saying: "Look Saul, you have a lot going for you. You have the image, you are a humble man, and you will have the support of the people. But if you don't give your heart to serving God, and submit to Him as your king, you will never be a fit king for Israel."

ii. Queen Victoria reigned over Great Britain for 64 years. But when she was 11 years old, her governess showed her a list of the kings and queens of England with her name added at the end. When she understood what it meant, she burst into tears. Then she controlled herself and said solemnly, "I will be good." Here, Samuel gave Saul the opportunity to say with his heart, "I will be good."

b. That I may announce to you the word of God: Samuel dramatically introduces the official anointing as king he will give to Saul.

i. Through an amazing set of circumstances, God had brought Saul to this place. Some people see God move in such remarkable ways, and think, "If God moves in such remarkable ways, I can just sit back and if God wants to reach me, He will arrange it and force Himself on me." No. Though God may deal in special ways with certain people, He has commanded us to seek Him with all our hearts.

ii. "Suppose, now, it were known that the events of a certain battle would depend entirely on the skill of the general. The two armies are equally balanced, and everything must depend on the tact of the commander; would the soldiers therefore conclude that they needed not to load, or fire, or draw a sword, because everything depended on the commander? No, but the commander works, and his soldiery work together with him. So it is with us. Everything depends on God, but we are his instruments." (Spurgeon)

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

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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

TSK: 1 Samuel 9 (Chapter Introduction)

Overview

1Sa 9:1, Saul despairing to find his father’s asses, 1Sa 9:6, by the counsel of his servant, 1Sa 9:11, and direction of young maidens, 1Sa 9:15, according to God’s revelation, 1Sa 9:18, comes to Samuel; 1Sa 9:19, Samuel entertains Saul at the feast; 1Sa 9:25, Samuel, after secret communication, brings Saul on his way.

Poole: 1 Samuel (Book Introduction)

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 9 (Chapter Introduction)

SAMUEL CHAPTER 9

The genealogy of Kish, 1Sa 9:1 . Saul’ s person, 1Sa 9:2 . He is sent to seek his father’ s asses, 1Sa 9:3 . He travels through the country, and finds them not, 1Sa 9:4,5 . By the counsel of his servant, 1Sa 9:6-10 , and the direction of young maidens, 1Sa 9:11-14 , according to God’ s revelation, 1Sa 9:15-17 , he cometh to Samuel, who meets him; entertaineth him at the feast; telleth him the asses were found, and he should be king, 1Sa 9:18-20 . Saul’ s amazement, 1Sa 9:21 . Samuel gives him the highest place, and a peculiar dish; eats with him, 1Sa 9:22-24 . After secret communication leadeth him on the way; the servant goes before; Saul stands still with Samuel, 1Sa 9:25-27 .

MHCC: 1 Samuel (Book Introduction)

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 9 (Chapter Introduction)

(1Sa 9:1-10) Saul is brought to Samuel.

(1Sa 9:11-17) Samuel told concerning Saul.

(1Sa 9:18-27) Samuel's treatment of Saul.

Matthew Henry: 1 Samuel (Book Introduction)

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 9 (Chapter Introduction)

Samuel had promised Israel, from God, that they should have a king; it is strange that the next news is not of candidates setting up for the government, making an interest in the people, or recommending themselves to Samuel, and, by him, to God, to be put in nomination. Why does not the prince of the tribe of Judah, whoever he is, look about him now, remembering Jacob's entail of the sceptre on that tribe? Is there never a bold aspiring man in Israel, to say, " I will be king, if God will choose me?" No, none appears, whether it is owing to a culpable mean-spiritedness or a laudable humility I know not; but surely it is what can scarcely be paralleled in the history of any kingdom; a crown, such a crown, set up, and nobody bids for it. Most governments began in the ambition of the prince to rule, but Israel's in the ambition of the people to be ruled. Had any of those elders who petitioned for a king afterwards petitioned to be king, I should have suspected that person's ambition to have been at the bottom of the motion; but now (let them have the praise of what was good in them) it was not so. God having, in the law, undertaken to choose their king (Deu 17:15), they all sit still, till they hear from heaven, and that they do in this chapter, which begins the story of Saul, their first king, and, by strange steps of Providence, brings him to Samuel to be anointed privately, and so to be prepared for an election by lot, and a public commendation to the people, which follows in the next chapter. Here is, I. A short account of Saul's parentage and person (1Sa 9:1, 1Sa 9:2). II. A large and particular account of the bringing of him to Samuel, to whom he had been before altogether a stranger. 1. God, by revelation, had told Samuel to expect him (1Sa 9:15, 1Sa 9:16). 2. God, by providence, led him to Samuel. (1.) Being sent to seek his father's asses, he was at a loss (1Sa 9:3-5). (2.) By the advice of his servant, he determined to consult Samuel (1Sa 9:6-10). (3.) By the direction of the young maidens, he found him out (1Sa 9:11-14). (4.) Samuel, being informed of God concerning him (1Sa 9:17), treated him with respect in the gate (1Sa 9:18-21), in the dining-room (1Sa 9:22-24), and at length in private, where he prepared him to hear the surprising news that he must be king (1Sa 9:25-27). And these beginnings would have been very hopeful and promising if it had not been that the sin of the people was the spring of this great affair.

Constable: 1 Samuel (Book Introduction)

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 (Outline)

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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_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

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_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

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 (Book Introduction)

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 9 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 9

This chapter gives an account of Saul, the person the Lord had appointed to be king of Israel; it relates his descent, and describes his person, 1Sa 9:1 and how seeking his father's asses, which were lost, he providentially came to the place where Samuel dwelt, 1Sa 9:3 and being advised by his servant, and approving of his advice, he concluded to go to him, and inquire the way he should go, 1Sa 9:6 and being directed by some young maidens, they found him presently in the street going to a feast, 1Sa 9:11 and Samuel having some previous notice from the Lord of such a person's coming to him that day, when he met him invited him to dine with him, and obliged him to stay with him that day, 1Sa 9:15 satisfied him about his asses, and gave him a hint of the grandeur he was to be raised to, to which Saul made a modest reply, 1Sa 9:20 and Samuel treated him at the feast in a very respectable manner, 1Sa 9:22 and privately communed with him of things preparatory to what he was about to make known unto him, 1Sa 9:25.