Text -- 1 Samuel 9:22-27 (NET)

9:22 Then Samuel brought Saul and his servant into the room and gave them a place at the head of those who had been invited. There were about thirty people present. 9:23 Samuel said to the cook, “Give me the portion of meat that I gave to you– the one I asked you to keep with you.” 9:24 So the cook picked up the leg and brought it and set it in front of Saul. Samuel said, “What was kept is now set before you! Eat, for it has been kept for you for this meeting time, from the time I said, ‘I have invited the people.’” So Saul ate with Samuel that day. 9:25 When they came down from the high place to the town, Samuel spoke with Saul on the roof. 9:26 They got up at dawn and Samuel called to Saul on the roof, “Get up, so I can send you on your way.” So Saul got up and the two of them– he and Samuel– went outside. 9:27 While they were going down to the edge of town, Samuel said to Saul, “Tell the servant to go on ahead of us.” So he did. Samuel then said, “You remain here awhile, so I can inform you of God’s message.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 9:22

Thereby to raise their expectation, and to prepare them for giving that honour to Saul, which his approaching dignity required.

Wesley: 1Sa 9:24

When I first spake that I had invited the people to join with me in my sacrifice, and then to partake with me of the feast, I then bade the cook reserve this part for thy use.

Wesley: 1Sa 9:25

Concerning the kingdom designed for him by God.

Wesley: 1Sa 9:27

That thou and I may speak privately of the matter or the kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them, as before he denied one to them; and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by God's destination, and not by Samuel's contrivance.

Wesley: 1Sa 9:27

That is, a message delivered to me from God, which now I shall impart to thee.

JFB: 1Sa 9:22

The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.

JFB: 1Sa 9:24

That is, reserved (see on Gen 18:7; Gen 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests.

JFB: 1Sa 9:25-27

Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Jos 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter.

Clarke: 1Sa 9:22

Brought them into the parlour - It might as well be called kitchen; it was the place where they sat down to feast.

Clarke: 1Sa 9:23

Said unto the cook - טבח tabbach , here rendered cook; the singular of טבחות tabbachoth , female cooks, 1Sa 8:13, from the root tabach , to slay or butcher. Probably the butcher is here meant.

Clarke: 1Sa 9:24

The shoulder, and that which was upon it - Probably the shoulder was covered with a part of the caul, that it might be the better roasted. The Targum has it the shoulder and its thigh; not only the shoulder merely, but the fore-leg bone to the knee; perhaps the whole fore-quarter. Why was the shoulder set before Saul? Not because it was the best part, but because it was an emblem of the government to which he was now called. See Isa 9:6 : And the government shall be upon his Shoulder.

Clarke: 1Sa 9:25

Upon the top of the house - All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air.

Clarke: 1Sa 9:26

Called Saul to the top of the house - Saul had no doubt slept there all night; and now, it being the break of day, "Samuel called to Saul on the top of the house, saying, Up, that I may send thee away."There was no calling him to the house-top a second time he was sleeping there, and Samuel called him up.

Clarke: 1Sa 9:27

As they were going down - So it appears that Saul arose immediately, and Samuel accompanied him out of the town, and sent the servant on that he might show Saul the word, the counsel or design, of the Lord. What this was we shall see in the following chapter, 1 Samuel 10 (note).

TSK: 1Sa 9:22

in the chiefest : Gen 43:32; Luk 14:10

TSK: 1Sa 9:23

Bring : 1Sa 1:5; Gen 43:34

TSK: 1Sa 9:24

the shoulder : Probably the shoulder was set before Saul, not because it was the best part, but because it was an emblem of the government to which he was now called. (See note on Isa 9:6.) Lev 7:32, Lev 7:33; Eze 24:4

left : or, reserved

TSK: 1Sa 9:25

And when : 1Sa 9:13

the top : Deu 22:8; 2Sa 11:2; Neh 8:16; Jer 19:13; Mat 10:27; Act 10:9

TSK: 1Sa 9:26

Samuel : Saul had no doubt slept there all night, as is usual in the East; and now, being the break of day, ""Samuel called to Saul on the top of the house:""there was no calling him to the top of the house a second time; he was sleeping there, and Samuel called him up.

Up : Gen 19:14, Gen 44:4; Jos 7:13; Jdg 19:28

TSK: 1Sa 9:27

Bid the servant : 1Sa 20:38, 1Sa 20:39; Joh 15:14, Joh 15:15

a while : Heb. to-day

that I may : 1Sa 15:16; 2Ki 9:5, 2Ki 9:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 9:22

The parlour - The "hall"or "cell"attached to the chapel on the high place, in which the sacrificial feast was accustomed to be held. (Compare 1Ch 9:26.)

Barnes: 1Sa 9:24

The shoulder and its appurtenances - would give the sense accurately. The right shoulder was the priest’ s portion in the Levitical sacrifices. Probably it was Samuel’ s own portion in this case, and he gave it to Saul as a mark of the highest honor.

Barnes: 1Sa 9:26

To the top of the house - " On the top."The bed on which Saul slept was on the top of the house. It is very common in the East to provide extra sleeping accommodation by placing a tent or awning on the house-top.

Poole: 1Sa 9:22

He honoured his servant for Saul’ s sake; thereby both giving all the guests occasion to think how great that person was, or should be, whose very servant was advanced above the chief persons of the city, who were doubtless present upon this occasion; and showing how far himself was from envying Saul that honour and power, which was to be translated from him to Saul.

Made them sit in the chiefest place thereby to raise all their expectation, and to prepare them for giving that honour to Saul which his approaching dignity required.

Poole: 1Sa 9:23

Or, which I appointed or disposed to thee , i.e. which I bade the reserve for this use.

Poole: 1Sa 9:24

The shoulder to wit, the left shoulder, for the right shoulder was the priest’ s, Lev 7:32,33 . This he gives him, either, first, As the best and noblest part of the remainders of the sacrifice; the best parts being usually given by the master of the feast to such guests as were most honourable, or best beloved, as Gen 43:34 . Or, secondly, As a secret symbol or sign of that burden which was to be laid upon Saul, and of that strength which was necessary for the bearing of it; the shoulder being both the seat of burdens, and the subject of strength.

That which was upon it something which the cook by Samuel’ s order was to put upon it when it was drest, either for ornament, or in the nature of a sauce.

That which is left to wit, left of the sacrifice; but so all or most of the rest of their provisions were left: or rather, reserved , or laid by , by my order, for thy eating, when the rest of the meat was sent up and disposed of as the cook pleased.

Unto this time till thou shouldst come hither, and sit down here; whereby thou mayst know that thy coming hither was not unknown to me, and was designed by God for a higher purpose.

Since I said to wit, to the cook, who was before mentioned, as the person to whose care this was committed.

I have invited the people i.e. I have invited or designed some persons, for whom I reserve this part. For since the word people is not here taken properly, but for some particular persons of the people, which were not in all above thirty, 1Sa 9:22 , why may not the same word be understood of two or three persons whom Samuel specially invited, to wit, Saul and his servant? So some learned men understand this word people of three men, 2Ki 18:36 . And they further note, that in the Arabic, and Ethiopic, and Persian languages, (all which are near akin, both to themselves and to the Hebrew, and do ofttimes communicate their signification each to other,) the word that signifies people , is oft used for some few particular persons. Or if the word people be meant of the chief of the people, mentioned above, 1Sa 9:22 , then Samuel was the principal author of this sacrifice and feast, and it was not a sacrifice of the people , as it is rendered, 1Sa 9:12 , but a sacrifice and feast made by Samuel for the people , as it should be rendered there; and the sense is, When I first spake or sent to the cook, that I had invited the people, first to join with me in my sacrifice, and then to partake with me of the feast, I then bade him reserve this part for thy use.

Poole: 1Sa 9:25

Samuel communed with Saul concerning the kingdom designed to him by God, and his duty to expect it patiently, till God actually called him to it; and to administer it piously, and justly, and valiantly.

The top of the house was flat, after the manner, Deu 22:8 ; and so fit for walking, and for secret prayers, Dan 6:10 Act 10:9 , or any private and familiar discourses among friends.

Poole: 1Sa 9:26

Samuel called Saul to the top of the house a second time, to impart something more to him.

That I may send thee away prepare thyself for thy departure and journey.

He and Samuel, abroad Samuel accompanying Saul part of his way.

Poole: 1Sa 9:27

Bid the servant pass on before us that thou and I may speak privately of the matter of the kingdom; which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them as before he denied one to them; and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by God’ s destination, and not by Samuel’ s contrivance.

The word of God i.e. a message delivered to me from God, which now I shall impart to thee.

Haydock: 1Sa 9:22

At the head. Septuagint, "among the first of those....seventy men," which number Josephus also has instead of 30. Saul's servant was probably an Israelite, who had hired himself for a time. The first place, at the head of the table, was the most honourable, Luke xiv. 8. The king of Persia placed his most trusty friend at his left hand, and those of the highest dignity, in order at his right. (Cyropæd. vii., &c.) (Calmet)

Haydock: 1Sa 9:24

Shoulder. It was the left, (Menochius) as the right shoulder belonged to the priest, and laymen were not allowed to taste of it after it had been offered in sacrifice, Leviticus vii. 32. Some suppose that Samuel had this right shoulder for his portion. But he was not a priest. (Calmet) ---

This part was assigned to the most eminent man at table; and Josephus calls it "the royal portion." (Menochius) ---

Hebrew, "the shoulder, and what was upon it, ( or he held it up) and set it (the whole quarter) before Saul." Aquila, &c., translate "the thigh," left or reserved. Septuagint, "laid by." It was then the fashion to place large pieces of meat before those who were to be most honoured, Genesis xviii. 6. (Homer, &c.) ---

People. Hebrew, "till now it has been ket for thee, I said, I have invited the people." He insinuates that he knew of his coming, though it seemed so accidental, even when he invited the company. Septuagint, "eat, for it is placed before thee, as a memorial, by the people, cut it in pieces." (Haydock) ---

As the shoulder supports a burden, so the king was reminded to maintain the interests of the commonwealth. (Menochius)

Haydock: 1Sa 9:25

House, probably giving him some instructions respecting his future dignity. ---

As he, &c. This seems to be a second translation of the former sentence, taken from the Septuagint. It is omitted in several Latin manuscripts. (Calmet) ---

Septuagint, "and he went down from the Bama (perhaps "the steps" or high places, where the sacrifice and feast had been celebrated) into the city; and they made a bed for Saul, on the house top; and he lay down, ( 26 ) and when the day dawned, Samuel," &c. The roofs are flat in those countries, and such an airy situation would be most agreeable in such hot climates. (Haydock) ---

The common people, generally, only spread a mat on the ground, and covered themselves with a sheet; to take their rest, either under a gallery, or in the open air. Homer places his strangers, with their upon the ground under the gallery, which was erected before the house. Aristophanes (in Vespis) mentions the custom of sleeping on the house top. See 2 Kings xvi. 22. (Calmet) ---

Saul had not been educated with the greatest delicacy. (Menochius)

Haydock: 1Sa 9:27

Before us, and. Hebrew, ("and he passed on,") agreeably to his master's order. (Haydock)

Gill: 1Sa 9:22

And Samuel took Saul and his servant, and brought them into the parlour,.... The dining room of the house, which belonged to the high place:

and made them sit in the chiefest place among them that were bidden; and who very probably were the principal persons in the city; and yet Saul was placed at the head of them by Samuel, to convince him that what he had said to him was in earnest, and to do him honour before all the people; and for the sake of him, and to show his respect to him, he placed his servant; his minister, also in the chief place with him; what was reckoned the highest and most honourable places at table; see Gill on Mat 23:6. The guests were placed by the master of the feast according to their rank; and the dignity of the person, as Jarchi observes, was known by his manners and place of sitting:

which were about thirty persons; more or less; Josephus ⁿ says seventy, disagreeing with the text, the Targum, Syriac and Arabic versions, but agreeing with the Septuagint.

Gill: 1Sa 9:23

And Samuel said unto the cook,.... That dressed and prepared the food for the entertainment of the guests:

bring the portion which I gave thee; to dress; for part of the provisions of the feast was Samuel's, and the other part the people's that brought the peace offerings:

of which I said unto thee, set it by thee; do not bring it in with the rest, but keep it in the kitchen till called for.

Gill: 1Sa 9:24

And the cook took up the shoulder, and that which was upon it,.... Meaning either, as some think, some sauce that was poured on it, or garnish about it; or the thigh, as the Targum, and so Jarchi, Kimchi, and others; or rather the breast, as a more ancient Jew ^o; since this joined to the shoulder before separated, and in sacrifices went along with it; though most think this was the left shoulder and breast, because the right shoulder and breast of the peace offerings were given to the priest, to be eaten by him and his sons, Lev 7:34 but in those unsettled times, with respect to sacrifices, many things were dispensed with; and Samuel, though a Levite, might officiate as a priest, and so the right shoulder and breast belonged to him as such; and this best accounts for his having the disposal of it; and upon this extraordinary occasion, Saul, though not the son of a priest, might be admitted to eat of it, it being the choicest part, and fit to be set before one designed to be king; and to show that he was to live in friendship with the priests of the Lord, and to take care of and protect the ministerial function:

and set it before Saul; by the direction of Samuel no doubt, as a token of honour and respect unto him; it being usual in other countries to commend the best dishes, or best pieces of flesh, to the more excellent and worthy persons at table ^p; and this was, as Josephus ^q calls it, a royal portion: the arm or shoulder, especially the right arm, being a symbol of strength, may denote that strength which was necessary for him to bear the burden of government, to protect his people, and fight in defence of them; and the breast being the seat of wisdom and prudence, of affection and love, may signify how necessary such qualities were for kingly government, to know how to go in and out before the people, and be heartily concerned for their good: and Samuel said:

behold that which is left; not by the guests, and what they could not eat; for till Samuel came they did not begin to eat; and as for this part, it was but just brought in, and was never set before the guests, but it was left by Samuel in the hands of the cook, and reserved for the use of Saul:

set it before thee, and eat; it was already set before him, but he would have him keep it by him, and eat of it, and make his meal of it, it being the best dish at the table:

for unto this time hath it been kept for thee; by which he gave him to understand that he knew of his coming before hand, and therefore had made this provision for him; and which might serve to persuade him of the truth and certainty of what he had hinted to him:

since I said I have invited the people; not the thirty persons before mentioned, for it does not appear that they were invited by Samuel, but rather by those who brought the peace offerings, who had a right to invite any of their friends they thought fit; but by "the people" are meant Saul and his servant; for in the eastern languages two or three persons, and even one, are called a people; and this Samuel had said to his cook, when he bid him set by the shoulder, and what was on it, because he had invited some, for whom he had designed it:

so Saul did eat with Samuel that day: they dined together.

Gill: 1Sa 9:25

And when they came down from the high place into the city,.... After the feast was ended; and though Ramah itself was situated on an eminence, yet it seems this high place was higher than that, being without the city upon an hill, and therefore they are said to come down from the one to the other; or they came down from the high place, and then ascended the hill to the city:

Samuel communed with Saul upon the top of the house: of Samuel's house; when they were come thither, Samuel took Saul up to the roof of his house, which was flat, as the roofs of houses in this country were; see Deu 22:8 on which they could walk to and fro, and converse together; hence you read of preaching and praying on housetops, Mat 10:27 what they communed about is not said, but may be guessed at, that it was about Saul's being made king; of the certainty of it, by divine designation; of the manner of executing that office wisely and justly; about the objections Saul had made of the smallness of his tribe and family; and of Samuel's willingness to resign the government to him, with other things of the like kind.

Gill: 1Sa 9:26

And they arose early,.... Neither of them being able to sleep, as Abarbinel supposes; not Samuel for thinking what he was to do the next morning, anoint Saul king over Israel; nor Saul for what Samuel had hinted to him about the desire of all Israel being upon him, and for the honour done him at the feast, and because of the conversation they had together afterwards:

and it came to pass about the spring of the day; or the "ascents of the morning" ^x, when day was about to break, before the sun was up:

that Samuel called Saul to the top of the house; where they had conversed together the evening before:

saying, up, that I may send thee away; meaning not rise from his bed, for he was risen; but that he would prepare to set out on his journey, that Samuel might take his leave of him for the present, when he had accompanied him some part of his way, as he intended; and he was the more urgent upon him, because there was something to be done before people were stirring:

and Saul arose, and they went out both of them, he and Samuel, abroad; out of Samuel's house, without doors, into the street.

Gill: 1Sa 9:27

And as they were going down to the end of the city,.... That end of it that led the way to the place where Saul was going. As this city was built on an hill, going to the end of it was a declivity, a descent:

Samuel said to Saul, bid the servant pass on before us; being another man's servant, he did not choose of himself to bid him go on, but desired his master to order him to go before them, that he might not hear what Samuel had to say to Saul, or see what he did unto him; for as the choice of Saul to be king was to be declared by lot, as coming from the Lord, all those precautions were taken of rising early, and going abroad, and sending the servant before them, that it might not be thought that Samuel did this of himself:

and he passed on; his master bidding him:

but stand thou still a while; that he might hear the better, and more attentively than in walking; such a posture was most fitting also for what was to be done, anointing him with oil:

that I may show thee the word of God: tell him more of the mind of God concerning his being king, and declare more fully the word, will, and decree of God about that matter, by an action which would put it out of all doubt that he was the man God designed to be king, as in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 9:22

¹ tn Heb “took and brought.”

NET Notes: 1Sa 9:24

¹ tn Heb “he” (also in v. 25); the referent (Samuel) has been specified in both places in the translation for clarity.

NET Notes: 1Sa 9:27

¹ tc This statement is absent in the LXX (with the exception of Origen), an Old Latin ms, and the Syriac Peshitta.

² tn The words “Samuel then said” are supplied in the translation for clarification and for stylistic reasons.

Geneva Bible: 1Sa 9:22

And Samuel took Saul and his servant, and brought them into the ^{( m )} parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons.

^{( m )} Where the feast was.

Geneva Bible: 1Sa 9:24

And the cook took up the shoulder, and [that] which [was] ^{( n )} upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I ^{( o )} have invited the people. So Saul did eat with Samuel that day.

^{( n )} That is, the shoulder with the breast, which the priest had for his family in all peace offerings, (Lev 10:14)

^{( o )} That both by the assembling of the people, and by the meat prepared for you, you might understand that I knew of your coming.

Geneva Bible: 1Sa 9:26

And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the ^{( p )} top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.

^{( p )} To speak with him secretly: for the houses were flat above.

Geneva Bible: 1Sa 9:27

[And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee ^{( q )} the word of God.

^{( q )} God's commandment concerning you.

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.

Maclaren: 1Sa 9:15-27

1 Samuel 9:15-27

Both the time and the place of the incidents here told are unknown. No note is given of the interval that had elapsed since the elders' deputation. All that we know is that on the previous day Samuel had had the divine communication mentioned in 1 Samuel 9:15, and that some days are implied as spent by Saul in his quest for his father's asses. Equally uncertain is the name of the city. It was not Samuel's ordinary residence; it was in the land of Zuph,' an unknown district; it was perched, like most of the cities, on a hill; it had fountains lower down the slope, and a high place' farther up, where there was a building large enough for a feast. How strangely vivid the picture of this anonymous city is, and how we can yet see the maidens coming down to the fountains, the wearied travelers toiling up, and the voluble abundance of the directions given them!

I. The First Thing We Have To Note Is The Premonitory Word Of The Lord.

Observe the picturesque and forcible expression, had uncovered the ear of Samuel.' It is more than picturesque. It gives in the strongest form the fact of a revelation, both as to its origin and its secrecy. It is vain to represent the transition from judgeship to monarchy as a mere political revolution, inaugurated by Samuel as a fore-seeing statesman. It is misleading to speak of him, as Dean Stanley does, as one of the men who mediate between the old and the new. His opinions and views go for just nothing in the transaction, and he is simply God's instrument. The people's desire for the king, and God's answer to it, were equally independent of him. His own ideas were dead against the change, and at each step in bringing it about the divine causality is everything, and he is nothing but its obedient servant. It is hopeless to sift out a naturalistic explanation from the narrative, which is either supernatural or nothing. Note the three points of this communication,--God's sending Saul, the command to anoint, and the motive ascribed to God. As to the first, how striking that full-toned authoritative I will send' is I Think of the chain of ordinary events which brought Saul to the little city,--the wandering of a drove of asses, the failure to get on their tracks, the accident of being in the land of Zuph when he got tired of the search, the suggestion of the servant; and behind all these, and working through them, the will and hand of God, thrusting this man, all unconscious, along a path which he knew not. Our own purposes we may know, but God's we do not know. There is something awful in the thought of the issues that may spring from the smallest affairs, and we shall be bewildered and paralyzed if once we get a glimpse of the complicated web which is ever being woven in the loom of time, unless we, too, can, by faith, see the Weaver, and then we shall be at rest. Call nothing trivial, and seek to be conscious of His guiding hand.

The command to Samuel to anoint Saul is no product of Samuel's own reflection, but comes to him, in this imperative form, before he has seen Saul, like a commission in blank, in regard to which he has no option, and in the origin of which he bad no share. It was a piece of painful work to devolve his authority, like Aaron's having to strip off his robes before he died, and to put them on his son. But there is no trace of wounded feeling in Samuel. He is true to his childhood's word, Speak, for Thy servant heareth,' and, no doubt, he had the reward which obedience ever has to sweeten the bitterest draught, the reward of a quiet heart.

The reason as given in the last clause of the verse ought to have made Samuel's self-abnegation easier. God sets him the example. Israel had rejected Him, but He still calls them My people,' and looks upon them in tender care, and hears their cry. There is no contradiction here with the aspect of the concession to the people's wish, which appeared in the former section. Hasty criticism tries to make out discrepancies in the accounts, because it does not recognize one of the plainest characteristics of Scripture; namely, its habit of stating strongly and exclusively that side of a complicated matter which is relevant to the purpose in hand, and leaving the other sides to be presented in due time. The three accounts of the election give three different reasons for it. In chapter 8., the people put it on the ground of Samuel's age and his son's unfitness, and God treats it as national rejection of Him. Here it appears as due, on the part of tile people, to their fear of the Philistines, and on the part of God to His loving yielding to their cry. In 1 Samuel 12:12, Samuel traces it to the fear of Ammonite invasion. Are these contradictory or supplementary accounts? Certainly the latter. Though Israel had in heart rejected God, and He gave them a king that they might learn how much better they would have been without one, it is as true that He lovingly listened to the cry of their fear, and answered them, in pity and tender care, by giving them the king whom they desired, and who would deliver them from their enemies. Let us learn how patient of our faithless follies, and how full of long-suffering love, even in anger,' He is. The same gift of His providence, regarded in one light, is loving chastisement, and in another is loving compliance with our cry and swift help to our need in the shape that we desire, but in both aspects is good and perfect. Note, too, that God's look is active, and is the bringing of the needed aid, and that He waits for our cry before He comes with His help.

II. The Meeting Of Samuel And Saul.

They encounter each other in the gate,--the prophet on his way to the sacrifice, the future king with his head full of his humble quest. Samuel knows Saul by divine intimation as soon as he sees him, but Saul does not know Samuel. His question indicates the noble simplicity, without attendants or trappings, of the judge's life; but it also suggests the strange isolation of these early days, and the probable indifference of Saul to religion. If he had cared much about God's rule in Israel, he could scarcely have been so ignorant as his servant's words about the seer,' and his failure to know him when he saw him, show Saul to have been. He had not cared to see Samuel in any of the latter's circuits, and now he only wants to get some information from a diviner about these unfortunate asses. What a contrast between the thoughts of the two, as they looked at each other! Saul begins by consulting Samuel as a magician; he ends by seeking counsel from the witch at Endor. Samuel's words are beautiful in their smothering of all personal feeling, and dignified in their authority. He at once takes command of Saul, and prepares him by half-hints for something great to come. The direction to go up before me' is a sign of honor. The invitation to the sacrificial feast is another. The promise to disclose his own secret thoughts to Saul may, perhaps, point to some hidden ambitions, the knowledge of which would prove Samuel's prophetic character. The assurance as to the asses answers the small immediate occasion of Saul's resort to him, and the dim hint in the last words of 1 Samuel 9:20, rightly translated, tells him that all that is desirable in Israel' is for him, and for all his father's house. He went out to look for his father's asses, and he found a kingdom. The words were enigmatical; but if Saul knew of the impending revolution, they could scarcely fall to dazzle him and take away his breath. His answer is more than mere Oriental self-depreciation. Its bashful modesty contrasts sadly with the almost insane masterfulness and arrogant self-will of his later years. Fair beginnings may end in, and those who are set in positions of influence have hard work to keep steady heads, and to sail with low sails.

III. The Feast.

Up at the high place was some chamber used for the feasts which followed the sacrifices. A company of thirty--or, according to another reading, of seventy--persons had been invited, and the stately young stranger from Benjamin, with his servant (a trait of the simple manners of these days), is set in the place of honor, where wondering eyes fasten on him. Attention is still more emphatically centered on him when Samuel bids the cook' bring a part of the sacrifice which he had been ordered to set aside. It proves to be the shoulder,' or thigh,' the priest's perquisite, and therefore probably Samuel's. To give this to another was equivalent to putting him in Samuel's place; and Samuel's words in handing it to Saul make its meaning plain. It is that which hath been reserved.' It has been kept for thee' till the appointed time,' and that with a view to the assembled guests. All this is in true prophetic fashion, which delighted in symbols, and these of the homeliest sort. The whole transaction expressed the transference of power to Saul, the divine reserving of the monarchy for him, and the public investiture with it, by the prophet himself. The veil was intentional, and intentionally thin. Cannot we see the flush of surprise and modesty on Saul's cheek, as he tore the pieces from the significant shoulder,' and hear the whispers that ran through the guest-chamber?

IV. The Private Colloquy.

When the simple feast was over, the strangely assorted pair went down to Samuel's house, and there, on the quiet house-top, where were no curious ears, held long and earnest talk. No doubt Samuel told Saul all that was in his heart, as he had said that he would, and convinced him thereby that it was God who was speaking to him through the prophet. Nor would exhortations and warnings be wanting, which the old man's experience would be anxious to give, and the young one's modesty not unwilling to receive. Saul is a listener, not a speaker, in this unreported interview; and Samuel is in it, as throughout, the superior. The characteristic which marked the beginning of the Jewish monarchy was stamped on it till the end. The king was inferior to the prophet, and was meant to take his instructions from him when he appeared. Saul was docile on that first day, when he was half dazed with his new prospects, and wholly grateful to Samuel; but the history will show us how soon the fair promise of concord was darkened, and how fiercely he chafed at Samuel's attempted control.

One can fancy his thoughts as he lay in the starlight, on the house-top, that night, and gazed into the astounding future that had opened before him. Had there been any true religion in him, it would have been a wakeful night of prayer. But, more likely, as the event proves, the ambition and arrogance which were deep in his nature, though hitherto undeveloped, were his counselors, and drove Samuel's wisdom out of his head.

As soon as the morning-red began to rise in the East, Samuel sent him away, to secure, as would appear, privacy in his departure. With simple courtesy the prophet accompanied his guest, and as soon as they had got down the hill beyond the last house of the city, he bids Saul send on his servant, that he may speak a last word to him alone. Our text stops before the solemn anointing, and leaves these two standing there, in the fresh morning, type of the new career opening for one of them. What a contrast in the men! The one has all his long life been true to his first vow, Speak, for Thy servant heareth,' and now has come, in fulness of years, and reverenced by all men, near the end of his patient, faithful service. His work is all but done, and his heart is quiet in the peace which is the best reward of loving and doing God's law. Ripened wisdom, calm trust, unhesitating submission cast a glory round the old man, who is now performing the supreme act of self-abnegation of his lifetime, and, not without a sense of relief, is laying the burden, so long and uncomplainingly borne, on the great shoulders of this young giant. The other has a humble past of a few years rapidly sinking out of his dazzled sight, and is in a whirl of emotion at the startling suddenness of his new dignity. When one thinks of Gilboa, and the desperate suicide there, how pathetic is that strong, jubilant young figure, in the morning light, below the city, as he bows his head to receive the anointing which, little as he knew it, was to prove his ruin! A life begun by obedient listening to God's voice, and continued in the same, comes at last to a blessed end, and is crowned with many goods. A life which but partially accepts God's will as its law, and rather takes counsel of its own passions and arrogant self-sufficiency, may have much that is bright and lovable at its beginning, but will steadily darken as it goes on, and will set at last in eclipse and gloom.

MHCC: 1Sa 9:18-27

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

Matthew Henry: 1Sa 9:18-27

Providence having at length brought Samuel and Saul together, we have here an account of what passed between them in the gate, at the feast, and in private.

I. In the gate of the city; passing through that, Saul found him (1Sa 9:18), and, little thinking that he was Samuel himself, asked him the way to Samuel's house: Tell me where the seer's house is; for there he expected to find him. See how mean a figure Samuel made, though so great a man: he took not any state, had no attendants, no ensigns of honour carried before him, nor any distinguishing habit, no, not when he went to church, but appeared, in all respects, so much a common person that Saul, though he was told he should meet him, never suspected that it was he, but, as if he looked more like a porter than a prophet, asked him the way to the seer's house. Thus is great worth oftentimes hidden under a very despicable appearance. Samuel knew that it was not the house, but the man, that he wanted, and therefore answered him, " I am the seer, the person you enquire for,"1Sa 9:19. Samuel knew him before he knew Samuel; thus, though all that are called to the kingdom of glory are brought to know God, yet first they were known of him, Gal 4:9. Now, 1. Samuel obliges him to stay with him till the next day. The greatest part of this day had been spent in sacrificing, and the rest of it was to be spent in holy feasting, and therefore, " Tomorrow I will let thee go, and not sooner; now go up before me to the high place; let us pray together, and then we will talk together."Saul had nothing in his mind but to find his asses, but Samuel would take him off from that care, and dispose him to the exercises of piety; and therefore bids him go to the high place, and go before him, because, it may be, some business obliged Samuel to call by the way. 2. He satisfies him about his asses (1Sa 9:20): Set not thy mind on them, be not in further care about them; they are found. By this Saul might perceive that he was a prophet, that he could give him an answer to the enquiry which he had not yet made, and tell him what he thought; and thence he might infer, if a man of God can do this, much more doth God himself understand our thoughts afar off. 3. He surprises him with an intimation of preferment before him: " On whom is all the desire of Israel? Is it not a king that they are set upon, and there is never a man in Israel that will suit them as thou wilt."It does not appear that the country had as yet any eye upon him for the government, because they had left it wholly to God to choose for them; but such a one as he they wished for, and his advancement would be the advancement of his family and relations, as Abner, and others. 4. To this strange intimation Saul returns a very modest answer, 1Sa 9:21. Samuel, he thought, did but banter him, because he was a tall man, but a very unlikely man to be a king; for, though the historian says (1Sa 9:1) his father was a mighty man of power, yet he himself speaks diminishingly of his tribe and family. "Benjamin, the youngest of Jacob's sons, when grown up to be a man, was called a little one (Gen 44:20); that tribe was diminished by the war of Gibeah; and I am a Benjamite, my family the least, "probably a younger house, not in any place of honour or trust, no, not in their own tribe. Gideon had expressed himself thus, Jdg 6:15. A humble disposition is a good presage of preferment.

II. At the public feast; thither Samuel took him and his servant. Though the advancement of Saul would be the deposing of Samuel, yet that good prophet was so far from envying him, or bearing him any ill-will for it, that he was the first and forwardest man to do him honour, in compliance with the will of God. If this be the man whom God has chosen, though he be none of Samuel's particular friends or confidants, yet he is heartily welcome to his table, nay, to his bosom. We may suppose it was no unseasonable kindness to Saul to give him a meal's meat, for it seems, by what he said (1Sa 9:7), that all their meat and money were spent. But this was not all. Samuel treats him not as a common person, but a person of quality and distinction, to prepare both him and the people for what was to follow. Two marks of honour he put upon him: - 1. He set him in the best place, as more honourable than any other of the guests, to whom he said, Give this man place, Luk 14:9. Though we may suppose the magistrates were there, who in their own city would claim precedency, yet the master of the feast made Saul and his servant too (who, if Saul was a king, must be respected as his prime minister of state) sit in the chief place, 1Sa 9:22. Note, Civil respects must be paid to those who in civil things have the precedency given them by the divine providence. 2. He presented him with the best dish, which, having had notice from heaven the day before of his coming (1Sa 9:16), he had designed for him, and ordered the cook to secure for him, when he gave orders for inviting the guests and making preparation for them. And what should this precious dish be, which was so very carefully reserved for the king-elect? One would expect it should be something very nice and delicate. No, it was a plain shoulder of mutton (1Sa 9:23, 1Sa 9:24). The right shoulder of the peace-offerings was to be given to the priests, who were God's receivers (Lev 7:32); the next in honour to that was the left shoulder, which probably was always allotted to those that sat at the upper end of the table, and was wont to be Samuel's mess at other times; so that his giving it to Saul now was an implicit resignation of his place to him. Some observe a significancy in this dish. The shoulder denotes strength, and the breast, which some think went with it, denotes affection: he that was king had the government upon his shoulder, for he must bear the weight of it; and the people in his bosom, for they must be dear to him.

III. What passed between them in private. Both that evening and early the next morning Samuel communed with Saul upon the flat roof of the house, 1Sa 9:25, 1Sa 9:26. We may suppose Samuel now told him the whole story of the people's desire of a king, the grounds of their desire, and God's grant of it, to all which Saul, living very privately, was perhaps a stranger; he satisfied him that he was the person God had pitched upon for the government; and whereas Saul would object that Samuel was in possession, and he would not for all the world take it out of his hands, Samuel, we may suppose, gave him all the assurance he could desire of his willingness to resign. Early in the morning he sent him towards home, brought him part of the way, bade him send his servant before, that they might be private (1Sa 9:27), and there, as we find in the beginning of the next chapter, he anointed him, and therein showed him the word of the Lord, that is, gave him full satisfaction that he was the person chosen to be king, for he would not jest with that sacred rite. It is by the unction of the Holy Ghost that Christ, the great prophet, shows us the word of the Lord. 1Jo 2:27, the same anointing teacheth you of all things.

Keil-Delitzsch: 1Sa 9:18-24

The thread of the narrative, which was broken off in 1Sa 9:15, is resumed in 1Sa 9:18. Saul drew near to Samuel in the gate, and asked him for the seer'shouse. The expression השּׁער בּתוך is used to definemore precisely the general phrase in 1Sa 9:14, העיר בּתוך בּאים ; and there is no necessity to alter העיר in 1Sa 9:14into השּׁער , as Thenius proposes, for העיר בּתוך כּוא does not mean to go (or be) in the middle of the town,as he imagines, but to go into , or enter, the town ; and the entrance to thetown was through the gate.

1Sa 9:19-21

Samuel replied, "I am the seer: go up before me to the highplace, and eat with me to-day; and to-morrow I will send thee away, andmake known to thee all that is in thy heart." Letting a person go in frontwas a sign of great esteem. The change from the singular עלה tothe plural אכלתּם may be explained on the ground that, whilstSamuel only spoke to Saul, he intended expressly to invite his servant tothe meal as well as himself. " All that is in thine heart "does not mean "allthat thou hast upon thy heart,"i.e., all that troubles thee, for Samuelrelieved him of all anxiety about the asses at once by telling him that theywere found; but simply the thoughts of thy heart generally. Samuel wouldmake these known to him, to prove to him that he was a prophet. He thenfirst of all satisfied him respecting the asses (1Sa 9:20): " As for the asses thatwere lost to thee to-day three days (three days ago), do not set thy heartupon them (i.e., do not trouble thyself about them), for they are found ."After this quieting announcement, by which he had convinced Saul of hisseer's gift, Samuel directed Saul's thoughts to that higher thing whichJehovah had appointed for him: "And to whom does all that is worthdesiring of Israel belong?Is it not to thee, and to all thy father's house?"" The desire of Israel"( optima quaeque Israel , Vulg. ; "the best in Israel,"Luther) is not all thatIsrael desires, but all that Israel possesses of what is precious or worthdesiring (see Hag 2:7). "The antithesis here is between the asses and everydesirable thing"(Seb. Schmidt). Notwithstanding the indefinite character ofthe words, they held up such glorious things as in prospect for Saul, thathe replied in amazement (1Sa 9:21), " Am not I a Benjaminite, of the smallestof the tribes of Israel? and my family is the least of all the families of thetribe of Benjamin ( בן שׁבטי is unquestionably a copyist's errorfor בן שׁבת ); and how speakest thou such a word to me? "Samuel made no reply to this, as he simply wanted first of all to awakenthe expectation in Saul's mind of things that he had never dreamt of before.

1Sa 9:22

When they arrived at the high place, he conducted Saul and hisservant into the cell (the apartment prepared for the sacrificial meal), andgave them (the servant as well as Saul, according to the simple customs ofantiquity, as being also his guest) a place at the upper end among thosewho had been invited. There were about thirty persons present, no doubtthe most distinguished men of the city, whilst the rest of the peopleprobably encamped in the open air.

1Sa 9:23-24

He then ordered the cook to bring the piece which he haddirected him to set aside, and to place it before Saul, namely the leg and העליה (the article in the place of the relative; see Ewald , §331, b .); i.e., not what was over it, viz., the broth poured upon it (Dathe andMaurer), but what was attached to it (Luther). The reference, however, isnot to the kidney as the choicest portion (Thenius), for the kidneys wereburned upon the altar in the case of all the slain sacrifices (Lev 3:4), andonly the flesh of the animals offered in sacrifice was applied to thesacrificial meal. What was attached to the leg, therefore, can only havebeen such of the fat upon the flesh as was not intended for the altar. Whether the right or left leg, is not stated: the earlier commentators decidein favour of the left, because the right leg fell to the share of the priests(Lev 7:32.). But as Samuel conducted the whole of the sacrificialceremony, he may also have offered the sacrifice itself by virtue of hisprophetic calling, so that the right leg would fall to his share, and he mighthave it reserved for his guest. In any case, however, the leg, as the largest and best portion, was to be apiece of honour for Saul (see Gen 43:34). There is no reason to seek forany further symbolical meaning in it. The fact that it was Samuel'sintention to distinguish and honour Saul above all his other guests, isevident enough from what he said to Saul when the cook had brought theleg: " Behold, that which is reserved is set before thee ( שׂים is thepassive participle, as in Num 24:21); for unto this time hath it been keptfor thee, as I said I have invited the people ." למּועד is either"to the appointed time of thy coming," or possibly, " for the (this) meetingtogether ."Samuel mentions this to give Saul his guest to understand thathe had foreseen his coming in a supernatural way. לאמר , saying ,i.e., as I said (to the cook).

Keil-Delitzsch: 1Sa 9:25-27

When the sacrificial meal was over, Samuel and Saul went down from thehigh place into the town, and he (Samuel) talked with him upon the roof(of the house into which Samuel had entered). The flat roofs of the Eastwere used as placed of retirement for private conversation (see at Deu 22:8). This conversation did not refer of course to the call of Samuel to theroyal dignity, for that was not made known to him as a word of Jehovahtill the following day (1Sa 9:27); but it was intended to prepare him for thatannouncement: so that O. v. Gerlach 's conjecture is probably the correctone, viz., that Samuel "talked with Saul concerning the deep religious andpolitical degradation of the people of God, the oppression of the heathen,the causes of the inability of the Israelites to stand against these foes, thenecessity for a conversion of the people, and the want of a leader who wasentirely devoted to the Lord."

(Note: For הגּג על עם־שׁאוּל וידבּר the lxx have καὶ διέστρωσαν τῷ Σαοὺλ ἐπι τῷ δώματι καὶ ἐκοιμήθη , "theyprepared Saul a bed upon the house, and he slept,"from whichClericus conjectured that these translators had read לשאול וירבדו ( וירבּדוּ or ויּרבּדוּ ); and Ewald and Thenius propose to alterthe Hebrew text in this way. But although וגו ויּשׁכּימוּ (1Sa 9:26) no doubt presupposes that Saul had slept in Samuel's house,and in fact upon the roof, the remark of Thenius, "that the privateconversation upon the roof (1Sa 9:25) comes too early, as Saul did notyet know, and was not to learn till the following day, what was aboutto take place,"does not supply any valid objection to the correctnessof the Masoretic text, or any argument in favour of the Septuagintrendering or interpretation, since it rests upon an altogetherunfounded and erroneous assumption, viz., that Samuel had talkedwith Saul about his call to the throne. Moreover, "the strangeness"of the statement in 1Sa 9:26, "they rose upearly,"and then "when the morning dawned, Samuel called,"etc.,cannot possibly throw any suspicion upon the integrity of the Hebrewtext, as this "strangeness"vanishes when we take וגו כּעלות ויהי as a more precise definition of ויּשׁכּימוּ . The Septuagint translators evidently held the same opinion astheir modern defenders. They took offence at Samuel's privateconversation with Saul, because he did not make known to him theword of God concerning his call to the throne till the next morning;and, on the other hand, as their rising the next morning is mentionedin 1Sa 9:26, they felt the absence of any allusion to their sleeping, andconsequently not only interpreted ידבר by a conjectural emendationas standing for ירבד rof , because מרבדּים רבד is usedin Pro 7:16 to signify the spreading of mats or carpets for a bed, butalso identified וישׁכמו with ישׁכבו , and rendered it ἐκοιμήθη . At the same time, they did not reflect that the preparation of the bedand their sleeping during the night were both of them matters ofcourse, and there was consequently no necessity to mention them;whereas Samuel's talking with Saul upon the roof was a matter ofimportance in relation to the whole affair, and one which could notbe passed over in silence. Moreover, the correctness of the Hebrewtext is confirmed by all the other ancient versions. Not only do theChaldee, Syriac, and Arabic follow the Masoretic text, but Jerome does the same in the rendering adopted by him, " Et locutus est cum Saule in solario. Cumque mane surrexissent; "though the words" stravitque Saul in solario et dormivit "have been interpolatedprobably from the Itala into the text of the Vulgate which has comedown to us.)

1Sa 9:26-27

" And they rose up early in the morning: namely, when themorning dawn arose, Samuel called to Saul upon the roof (i.e., he calledfrom below within the house up to the roof, where Saul was probablysleeping upon the balcony; cf. 2Ki 4:10), Get up, I will conduct thee ."As soon as Saul had risen, " they both ( both Samuel and Saul ) went out (into the street)."And when they had gone down to the extremity of thetown, Samuel said to Saul , " Let the servant pass on before us ( and he didso ), and do thou remain here for the present; I will show thee a word ofGod ."

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 9:15-25

Saul's introduction to Samuel 9:15-25

Even though God had broken the Philistines' domination at the Battle of Mizpah (7:10-11) they still threatened Israel occasionally and did so until David finally subdued them (v. 16).

". . . after the victory of Mizpeh [sic], the Philistines no longer totally controlled Israel and . . . did not again make a full-scale invasion."¹⁰¹

God referred to Saul as a "prince" (Heb. negid, v. 16), a king-designate. Notwithstanding Yahweh was Israel's true "king." Also in verse 17 the Hebrew word translated "rule" (asar) usually means "restrain." Saul would not rule as most kings did but would restrain the people as God's vice-regent.

Samuel gave preference to Saul by inviting him to go up before him to the high place (v. 19). Samuel promised Saul that not only his lost donkeys but all that was desirable in Israel would soon come into his possession (v. 20). Saul's humble response to Samuel was admirable (v. 21; cf. Exod. 3:11; 4:10; Jer. 1:6).

"On the one side Saul was a man hunting for donkeys who instead found a kingdom; and on the other side there was Samuel, who was looking for a suitable king and found a young man of remarkable political unawareness."¹⁰²

Evidently a dining hall stood near the high place (v. 22). It may have been a room in a larger religious building.¹⁰³ Giving the special leg of meat to Saul was a sign of special honor (vv. 23-24). Before retiring for the night, Samuel and Saul continued their conversation on the typically flat roof of the house, perhaps for privacy (v. 25; cf. Acts 10:9).

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

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

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

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

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

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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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.