1 Samuel · Chapter 10

V. 1. Poured it-Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God’s spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church. Kissed-As a testimony of his sincere friendship and affection to him. His inheritance-That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God’s; and that he was not to rule them according his own will, but according to the will of God.

Verse 1. Took a vial of oil] The reasons of this rite the reader will find largely stated in Clarke’s note on “Exodus 29:7”. The anointing mentioned here took place in the open field. See the preceding chapter, 1 Samuel 9:26, 27. How simple was the ancient ceremony of consecrating a king! A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply dygn nagpid, a captain-one who goes before and leads the people.

Verse 1. And poured it upon his head — We do not read of any order of God, given for the anointing of kings. But it was the usual rite in the designation, as of prophets and priests, so also of kings, as appears from the parable of Jotham, recorded Judges 9:8, and delivered two hundred years before this time. By using this ceremony Samuel signified the pouring forth of the gifts and graces of God’s Spirit upon Saul, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-Priest of our profession, who was anointed with the oil of the Spirit without measure, above all the priests and princes of the Jewish Church. Kissed — As a testimony of his sincere friendship and affection to him. His inheritance — That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God’s; and that he was not to rule them according to his own will, but according to the will of God. This sudden and unexpected elevation of Saul to the royal dignity was a thing not easy to be believed, and therefore Samuel gives him three or four signs in the following verses to assure him that God called him to this high office, and to confirm his faith in the divine appointment.

Verse 1. Captain. This refers to his command, as a fighting captain. The title of king was superior to that of nagid, or captain.

1. A vial of oil — The Hebrew is emphatic — the flask of the oil; probably the holy anointing oil described Exodus 30:23-33, which Samuel had prepared for this express purpose. Poured it upon his head — Among the Hebrews this solemn ceremony had hitherto been used only on the priests, and the holy places and vessels of the sanctuary. Its application to the king would, therefore, serve to show that he was a sacred personage, and that the monarchy, like the priesthood, was a divine institution. Hence “the Lord’s anointed” became the common designation of the kings of Israel. Chap. 12:3, 5; 24:6; 2 Samuel 1:14, 16; Psalm 105:15. From Psalm 133:2. we would naturally infer that the precious ointment was very copiously poured out. Kissed him — In token both of friendly congratulation and of homage. Compare Psalm 2:12. Captain over his inheritance — dygn, prefect; overseer; prince. Solemn and responsible office. Compare the term bygn jyvm, Messiah Prince, or, the Anointed Prince. Daniel 9:25.

V. 2. Rachel’s sepulchre-In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.

Verse 2. Rachel’s sepulchre] This was nigh to Bethlehem. See Genesis 35:19.

At Zelzah] If this be the name of a place, nothing is known of it. The Hebrew jxlxb betseltsach is translated by the Septuagint allomenouv megala, dancing greatly: now this may refer to the joy they felt and expressed on finding the asses, or it may refer to those religious exultations, or playing on instruments of music, mentioned in the succeeding verses.

Verse 2. By Rachel’s sepulchre — In the way to Beth-lehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and, now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.

2. When thou art departed from me — Samuel proceeds, verses 2-7, to give Saul three signs by which he shall know that God had chosen him king. Rachel’s sepulchre — See Genesis 35:19, 20. There is no sufficient reason to question the traditional site of this place, which is at the modern Kubbet Rahil, a little to the northwest of Beth-lehem. In the border of Benjamin — This ran through the valley of Hinnom, just south of Jerusalem. Joshua 18:16. Zelzah — Some identify this place with the modern Beit-jala; but this passage would rather imply that it was situated north of Rachel’s tomb, and nearer to the border of Benjamin. It is nowhere mentioned again. Left the care of the asses — Literally, the words of the asses; he has left off talking about them, and says more words about his absent son.

V. 3. Plain-Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place. Bethel-Properly so called, which was in Ephraim, where there was a noted high-place, famous for Jacob’s vision there, Genesis 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.

Verse 3. Three men going up to God to Bethel] Jacob’s altar was probably there still, Genesis 28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice.

The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.

Verse 3. Thou shalt come to the plain — Not that at the foot of mount Tabor, which was far from these parts; but another, belonging to some other place. Beth-el — Properly so called, which was in Ephraim, where there was a noted high place, famous for Jacob’s vision there, (Genesis 28:19,) and where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.

Ver. 3. To Bethel. The people would, and did worship at this hallowed altar, where God had spoken to Jacob their father. Genesis 28.

3. The plain of Tabor — Rather, the oak of Tabor, a spot apparently well known to Saul and Samuel, but now lost from our knowledge. Thenius’s conjecture that the oak of Deborah (Genesis 35:8) is meant cannot be correct, for that was at Beth-el, far to the north of Saul’s home. Three men going up to God to Beth-el — That is, going up to worship and sacrifice unto God at Beth-el. This “shows that there was still a place of sacrifice consecrated to the Lord at Beth-el, where Abraham and Jacob had erected altars to the Lord, who had appeared to them there, (Genesis 12:8; 13:3, 4; 28:18, 19; 35:7;) for the kids and loaves and wine were sacrificial gifts which they were about to offer.” — Keil. Beth-el was one of the places regularly visited by Samuel in his yearly circuit, (1 Samuel 7:16,) and here were doubtless priests, and at this time, when the tabernacle was desolate, (see note on 1 Samuel 9:12,) these three devoted men knew no more appropriate place to sacrifice unto God. Perhaps, too, the tabernacle was at Beth-el at this time, for after the desolation of Shiloh it seems to have become again a movable sanctuary, and appears in later history at Nob and Gibeon. 1 Samuel 21:1-6; 1 Chronicles 16:39; comp. Judges 20:27.

Verse 4. And they will salute thee] לשלום Ël wlavw veshaalu lecha leshalom, “And they will inquire of thee concerning peace,” i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum, Peace to you! is the mode of compellation: Alicum essalaam, To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

Verse 4. They will salute thee, &c. — This may be considered as a third sign, or an appendix to the second. And it is the more remarkable, because this present, which they made him, was a figure of that honour which the people did him when he was declared their king.

V. 5. Prophets-By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God’s work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Psaltery-Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God’s service. Prophesy-Either sing God’s praises, or speak of the things of God, by a peculiar impulse of his spirit.

Verse 5. The hill of God] The Targum says, “The hill on which the ark of the Lord was. Calmet supposes it to be a height near Gibeah. The garrison of the Philistines] Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check. A company of prophets] A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: “When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor’s silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet often signifies sons or scholars of the prophets, and that prophesying often implies singing, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places were used for sacrifices; and in one case music, it is certain, played before them when they went up to worship, Isaiah 30:29. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise and music playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them, and find himself turned into another man; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honours, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deuteronomy 17:18, 20, which accomplishment some youth had gained whom Saul met with, and who was honoured with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea.”

On the word prophet, and the general account given here, I shall introduce the following illustrations from another work:—

“The word prophet generally conveys the idea of a person so far acquainted with futurity as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy is usually understood to imply the foretelling such an event, the time of its appearance, and the place of its operation, with some preceding and subsequent circumstances. But that this was the original and only meaning of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Genesis 20:7, where the Lord says of Abraham to Abimelech, He is a prophet, (awh aybn nabi hu,) and will pray (llptyw veyith-pallel, will make earnest intercession) for thee. In the common acceptation of the word it is certain Abraham was no prophet; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer-one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word aybn nabi is used in several places in the Old Testament.

“It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related 1 Samuel 10:9-13; 19:20-24. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them, to which he was led by the Spirit of the Lord which came upon him. “That this can mean no more here than prayer and supplication to God, accompanied probably with edifying hymns of praise and thanksgiving, (for they had instruments of music, 1 Samuel 10:5,) needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart ( 1 Samuel 10:9)-a disposition totally different from what he had ever before possessed, and taught him to pray.

“Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, ( 1 Samuel 19:20,) while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul’s acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now he got that other good Spirit from God, a sufficient proof that he had it not before.) These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is SAUL also among the prophets? That is, in modern language, ‘Can this man pray or preach? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?’ Yes, for God may have given him a new heart; and the Spirit of God, whose inspiration alone can give sound understanding in sacred things, may have come upon him for this very purpose, that he might announce unto you the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort.

“The history of Elijah and the priests of Baal, mentioned in 1 Kings 18:17-40, throws farther light on this subject. In 1 Kings 18:26 it is said, ‘They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied (wabntyw vaiyithnabbeu, and they made supplication) until the time of the evening sacrifice.’ From the whole context it is plain that earnest, importunate prayer, is alone what is meant by prophesying in this text. See also 1 Corinthians 14:3. “And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of prayer, who were continually interceding with God in behalf of those to whom they ministered, the term aybn nabi became their proper appellative; and thus a part of their office, intercessors for the people, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for and instruct the people, but also to predict those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants.” See a sermon which I have printed on 1 Corinthians 14:3, entitled, “The Christian Prophet and his Work;” and see Clarke’s note on “Genesis 20:7”.

A psaltery] lbn nebel. As the word signifies in other places a bottle or flagon, it was probably something like the utricularia tibia or BAG-PIPE. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews.

A tabret] ãt toph; a sort of drum or cymbal.

A pipe] lylj chalil, from lj chal, to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like.

A harp] rwnk kinnor; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms.

Verse 5. Thou shalt come to the hill of God — So called, either because they were wont to sacrifice here; or, because here was a school of the prophets, who were called men of God. A company of prophets — By prophets here, he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come, but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God’s work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Coming down from the high place — Probably from a sacrifice which they had offered in the high place: and now they praised God for his benefits in the following manner: With a psaltery — Such instruments being then used by the prophets and other persons, to compose their minds, and render them fit to receive divine communications, as well as to raise their affections to God, and to the contemplation of things spiritual and heavenly. They shall prophesy — Either sing God’s praises, as the word sometimes signifies, (Exodus 15:21; 1 Chronicles 25:3,) or speak of the things of God by a peculiar repulse of his Spirit.

Ver. 5. A company of prophets, called in other places, the sons of the prophets. They were returning from a sacrifice at the hill, where the ark was placed, and gladdened the road with music and sacred songs. Samuel, no doubt, encouraged those schools, which were superintended by some inspired man. Ministers should all be trained and learned for their Master’s work. An illiterate man must labour under the greatest difficulties, in the exercise of his ministry.—Psaltery, that is, a harp of a smaller kind.

5. The hill of God — Hebrew, Gibeath ha-Elohim. This seems to have been the name of a sacrificial height near the home of Saul. It perhaps took its name from being the chief seat of the company of prophets here referred to. Without doubt the height Tuleil-el-Ful is meant, which marks the site of the ancient Gibeah of Saul. The city itself, as we learn from this same verse, lay close by, probably at the base of the hill on the east or northeast. See Robinson’s “Biblical Researches,” vol. iii, p. 287. Garrison of the Philistines — On this height those vigilant enemies had intrenched themselves; for, though subdued, and unable to make successful invasions in the land of Israel, (see on 1 Samuel 7:13,) they still annoyed Israel by occasionally throwing a garrison into such places as this and Geba. 1 Samuel 13:3. Some render the word, less properly, columns or pillars of the Philistines, meaning monumental pillars which these invaders had erected as signs of their supremacy, or else of former victories. A company of prophets — lbj, a cord, like the English word band, is used to denote a company or association of persons bound together by common sympathies and aims. This is the first mention we have of those associations in ancient Israel which are commonly called Schools of the Prophets. There is little doubt but that they originated with Samuel, for at the time of his call prophecy was rare in Israel. 1 Samuel 3:1. We have reason to suppose that after the capture of the ark, and the desolation of the sanctuary at Shiloh, this inspired man, anxious to counteract the prevailing tendency to idolatry, gathered around him at his home in Ramah a company of promising youth, and trained them in the true knowledge of Jehovah. During those twenty years of silence in the history of Israel referred to in 1 Samuel 7:2, this work probably occupied much of Samuel’s time. Here, observes Stanley, we have the first historical notice of societies formed for educational purposes. “Long before Plato had gathered his disciples round him in the olive grove, or Zeno in the Portico, these institutions had sprung up in Judea.” These associations of holy men were no doubt powerful agencies for preserving a knowledge of the true God among the people. Jerome regarded them as an order of monks, but they did not seclude themselves from the world and from human society, for some of them were married, (2 Kings 4:1;) and this procession, marching with instruments of music through the streets of Gibeah, and publicly prophesying, presents them rather as travelling revivalists, seeking to scatter their religious spirit and enthusiasm among the people. Besides such public exercises, they probably employed themselves privately with the study of the law of Moses, the history of the chosen nation, and the cultivation of sacred poetry and song. A full account of these schools would supply a most interesting chapter in the history of the Hebrew nation, but we are dependent on a few incidental allusions for all we know of them. We next meet with them at Ramah. 1 Samuel 19:18-24. Here was Samuel’s home, and just out of the city these prophets had probably their first-established settlement, (Naioth.) Here, for a time, in the days of his persecution, David found an asylum with Samuel; and here, no doubt, that youthful psalmist found a most congenial society, and amidst its happy surroundings composed many of his psalms, and cultivated his taste for music to greater perfection than before. In the days of Ahab the members of these schools must have become very numerous; for, besides those whom the miserable Jezebel succeeded in destroying, (1 Kings 19:10,) a hundred were hidden by Obadiah in a cave, (1 Kings 18:4, 13;) and who shall tell how many of the seven thousand who had not bowed the knee to Baal (1 Kings 19:18) were saved from idolatry through the influence of these associations of devout men? In the time of Elijah they were called “sons of the prophets,” (1 Kings 20:35,) probably because some distinguished prophet like Elijah or Elisha was their spiritual father, and presided over them as superintendent and teacher. They had schools at Beth-el, Jericho, Gilgal, the Jordan, and perhaps many other places. 2 Kings 2:3, 5; 4:38; 6:2. Asaph the seer (2 Chronicles 29:30) was probably a president of one of these schools, in which special attention was paid to sacred poetry and song. Hence the psalms attributed to him, (Psalm 50, 73-83,) composed by him or some disciple of his school, and used in the temple service. We are not to suppose that all these sons of the prophets received and uttered divine revelations, but rather that in these associations they

were trained to be leaders of the public worship, and to serve in divers ways as teachers of the people. Psaltery… tabret… pipe… harp — These instruments of music often served, as in the case of Elisha, (2 Kings 3:15,) to tranquillize the spirits of the prophets, and induce the proper frame of mind to engage in holy exercises. Instrumental music may ever be an assistant to religious devotion — a fact which the saints of every age have acknowledged by appropriating its use to the worship of God in the sanctuary. It is impossible to determine clearly all the distinguishing qualities of these and other musical instruments of the ancient Hebrews. Those who wish to know the various, and ofttimes conflicting, opinions of antiquaries on this subject should consult the large biblical dictionaries on the several words. On the harp, see at Genesis 4:21. The probable forms of the psaltery, tabret, and pipe are shown in the foregoing cut. The psaltery was a stringed instrument of a triangular form, (a;) the tabret was an instrument of percussion, something like the modern tambourine, (b;) and the pipe was a wind instrument like the modern flute, and perforated with holes, (c. c.) They shall prophesy — Literally, and they prophesying. This exercise seems to have consisted in the ecstatic utterance of prayer and praise to God, as in the case of the elders in the time of Moses. Numbers 11:25. So powerful was the influence exerted by this prophesying that those who came near were affected by the same spirit. Compare 1 Samuel 19:20-24.

V. 6. Will come-Heb. will leap, or rush upon thee. Another man-That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.

Verse 6. The Spirit of the Lord will come upon thee — Hebrew, hjlx, tsalcha, irruet in te, (Buxtorf,) shall rush upon thee. This was the highest assurance of all the rest, that Samuel anointed him by God’s authority. Thou shalt prophesy with them — Shalt break forth into the praises of God, and utter divers truths and even predictions by the inspiration of his Spirit. Shalt be turned into another man — That is, thou shalt be suddenly endowed with another spirit, filled with skill in divine things, with courage, and wisdom, and magnanimity, and other qualifications befitting thy dignity.

6. Turned into another man — Not regenerated in the Christian sense, nor suddenly endowed with a divine illumination of soul that completely lifted him out of his previous modes of thought and feeling; but quickened with a divine impulse, and inspired with a loftier ambition and with conceptions of responsibility such as he had not known before. See further on verse 9.

V. 7. Thou do-Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.

Verse 7. Thou do as occasion serve thee] After God has shown thee all these signs that thou art under his especial guidance, fear not to undertake any thing that belongs to thy office, for God is with thee. What a number of circumstances thus precisely foretold! Does not this prove that Samuel was under the continual inspiration of the Almighty?

Verse 7. Do as occasion shall serve thee — Hebrew, Do what thy hand findeth to do; that is, as thou shalt have a call and opportunity. As if he had said, I cannot give thee particular directions about every thing that is to be done by thee: but God’s Spirit shall guide thee to do that which the present occasion requires. He does not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.

7. Do as occasion serve thee — Literally, as in the margin, do for thee as thine hand shall find. That is, when thou seest all these signs come to pass, know that the Lord confirms thee as captain over his inheritance, and afterward act as circumstances seem to require. Boldly enter the openings of Providence.

V. 8. Till I come-This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh, ver. 17, &c. where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal once before the time here spoken of, 1 Samuel 11:14,15,) and partly, by comparing this place with 1 Samuel 13:8, &c. where we find Saul charged with the violation of this command, two years after the giving of it. It seems this is given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, Joshua 4:19-24, and for other eminent instances of God’s favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for he tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions.

Verse 8. Seven days shalt thou tarry] I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See 1 Samuel 11:14, 15.

Verse 8. Seven days shalt thou tarry till I come — This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shows that Saul and Samuel, and the people, first met at Mizpeh, verse 17, &c., where Saul was chosen of God, and accepted by the people as king; and afterward went to Gilgal once before the time here spoken of, 1 Samuel 11:14, 15,) and partly by comparing this place with 1 Samuel 13:8, &c., where we find Saul charged with the violation of this command, two years after the giving of it. It seems this was given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, (Joshua 4.,) and for other eminent instances of God’s favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for the tribes within and without Jordan to assemble in, and consult, and unite their forces together upon such occasions.

8. Thou shalt go down before me to Gilgal — This is not a command, but a prediction. Samuel’s prophetic eye fastens upon the future turning point in Saul’s career, when, threatened by an attack from the Philistines, and forsaken by many of his soldiers, he shall be called upon to show his faith in God. Perhaps Samuel added other instructions not recorded here; but it was sufficient now for Saul to know that there would come a time when he would be waiting at Gilgal for Samuel’s arrival, and when that occasion came he must wait for special instruction from the Lord. For the manner in which this prophecy was fulfilled, and how Saul failed to observe these instructions, see 1 Samuel 13:8. It was fitting that at this first interview Samuel should drop a word of warning and counsel for Saul’s guidance at that coming time of his greatest danger.

Verses 9, 10. God gave him another heart — He immediately fulfilled the last and chief of these signs: for Saul was no sooner gone from Samuel than he felt another spirit coming into him, a spirit of holiness, wisdom, and fortitude, to qualify him for the government of God’s people; which afterward God took from him because of his sins, 1 Samuel 16:14. See Psalm 51:12. He prophesied among them — The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the others were only transient acts, which passed in private, between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.

9. When he had turned his back… God gave him another heart — In verse 6 he is told that he would be turned into another man when he came in contact with the company of prophets, but here it appears that as soon as he left the company of Samuel God turned to him another heart. And so it doubtless was. The unexpected and impressive disclosures which the prophet had made to him began at once to work a revolution in his inner life. Every successive sign, as it came to pass, deepened the impression, and when he met the band of prophets he was a most proper subject to catch the inspiration of their contagious enthusiasm. So he truly returned to Gibeah another man from what he was when he left that place five days before.

V. 10. Prophesied-The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the other were only transient acts, which passed in private between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.

Verse 10. Behold, a company of prophets] See on 1 Samuel 10:5, &c.

Verses 9, 10. God gave him another heart — He immediately fulfilled the last and chief of these signs: for Saul was no sooner gone from Samuel than he felt another spirit coming into him, a spirit of holiness, wisdom, and fortitude, to qualify him for the government of God’s people; which afterward God took from him because of his sins, 1 Samuel 16:14. See Psalm 51:12. He prophesied among them — The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the others were only transient acts, which passed in private, between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.

V. 11. Is Saul-A man never instructed, nor exercised in, nor inclined to these matters.

Verse 11. Is Saul also among the prophets? — A man never instructed, nor exercised in, nor inclined to these matters. It begat wonder in all those who knew his education, that he should, on a sudden, be inspired as those were, who were bred up in the school of the prophets. For, though it was in the power of God alone to bestow the gift of prophecy upon men, yet it would seem that commonly he endowed none with it, but such as were trained up in those studies which might dispose them for it.

11. All that knew him — An his neighbours and acquaintances at once perceive the change, and, as he prophesies among the prophets, they ask, as in amazement: What is this that is come unto the son of Kish? Is Saul also among the prophets? Nothing of this kind had ever been known of him before, and all at once he seemed to be changed into a man of another heart and another life.

V. 12. Who is, &c.-Who is the father of all these prophets, among whom Saul now is one? Who is it that instructs and inspires them but God? They have it not from their parents, nor from their education, but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man with the same skill. And therefore wonder not at this matter, but give God the glory of it. A proverb-Used when any strange, or unexpected thing happened.

Verse 12. But who is their father?] The Septuagint, in its principal editions, adds ou Keiv; is it not Kish? This makes the sense more complete.

Verse 12. And one answered and said, But who is their father? — This wonder was presently satisfied by a prudent person among them asking, Who is the father of all those prophets among whom Saul was now one? Who is it that instructs and inspires them but God? They have not this gift from their parents, nor from their education, but by inspiration from God, who, when he pleases, can bestow it on Saul or any other man, and thereby make him a prophet without the help of any other master; as he did Amos, who was no prophet, nor prophet’s son, but a herdsman, and a gatherer of sycamore fruit. And therefore wonder not at this matter, but give God the glory. Hence it became a proverb — Used when any strange or unexpected thing happened.

Ver. 12. But who is their father? All the copies of the Septuagint read, “But who is his father? Is it not Kish?”

12. Who is their father — Not his father, as the Septuagint and other versions presume to amend the Hebrew text, — for this was not a contemptuous question; and otherwise it would have been meaningless in the mouth of a man of Gibeah, who must have known the father of Saul, — but, Who is the father of them? that is, of the prophets: — who makes prophets? Is it not God? and cannot he make a prophet of the son of Kish as easily as of any other man? The gift of prophecy comes not by natural descent, but by inspiration of the Almighty; and this fact was ever suggested by the proverb, afterwards common in Israel, Is Saul also among the prophets?

V. 13. High place-Returning thither with the prophets, to praise God for these wonderful favours, and to beg counsel and help from God in this high business.

Verse 13. He came to the high place.] I suppose this to mean the place where Saul’s father lived; as it is evident the next verse shows him to be at home.

Verse 13. When he had made an end of prophesying — Herein he differed from the prophets who met him, in that he prophesied but for a short time, this not being his office. And when he had done he went up to the high place from which they came down, they probably returning with him, to praise God for these wonderful favours, and to beg counsel and help from him in this high business.

13. He came to the high place — Whence the company of prophets had come down, (verse 5,) and where he seems to have met his uncle, or friend.

Verse 14. Saul’s uncle] The word dwd dod signifies a beloved one, love, a lover, friend, &c.; and is the same as David. It is supposed to mean uncle here; but I think it means some familiar friend.

14. Saul’s uncle — Perhaps Abner, who was afterwards captain of Saul’s host. 1 Samuel 14:50. But the word dwd, here translated uncle, frequently means a beloved friend, and may here refer to some familiar friend of Saul who was not a relative. The earnestness with which he asks what Samuel had said to Saul is another intimation that Saul’s relatives and friends were interested in his case, and had possibly proposed him as a proper person for king. Compare note on 1 Samuel 9:20.

V. 16. Told not-In obedience to Samuel, who obliged him to secrecy: and from an humble modesty.

Verse 16. He told him not — In obedience to Samuel, who enjoined him to keep it secret, and from an humble modesty.

16. The matter of the kingdom — Or, the word of the kingdom; that is, the statements and counsels of Samuel respecting it. He told him not — With becoming humility and modesty he waited the time when the developments of Providence should make it known, for as yet he was little in his own eyes. 1 Samuel 15:17.

SAUL’S PUBLIC ELECTION AT MIZPEH, 17-27.

It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. Verses 21, 22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no appearance of intrigue, he has the election publicly made by lot.

17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.

Verse 18. I brought up Israel out of Egypt] These are similar to the upbraidings in 1 Samuel 8:7, &c.

SAUL’S PUBLIC ELECTION AT MIZPEH, 17-27.

It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. Verses 21, 22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no appearance of intrigue, he has the election publicly made by lot.

17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.

V. 19. Now therefore, &c.-He puts them upon chusing their king by lot, that all might know God had chosen Saul (for the disposal of the lot is of the Lord) and to prevent all dispute and exception.

Verse 19. Present yourselves-by your tribes] It appears that, in order to find out the proper person who should be made their king, they must determine by lot: 1. The tribe. 2. The thousands or grand divisions by families. 3. The smaller divisions by families. And, 4. The individual. When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken.

Verse 19. Your God, who himself saved you, &c. — By raising up judges whenever you cried to him for help, who never failed to conquer your enemies. Ye have said unto him, Nay, &c. — When he desired you to continue under his government you refused, and would not be denied in what you asked. Now, therefore, &c. — He puts them upon choosing their king by lot, that all might know God had chosen Saul, (for the disposal of the lot is of the Lord,) and to prevent all dispute and exception.

SAUL’S PUBLIC ELECTION AT MIZPEH, 17-27.

It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. Verses 21, 22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no appearance of intrigue, he has the election publicly made by lot.

17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.

V. 20. Benjamin-Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger and therefore conferred upon an obscure tribe.

Verse 20. Benjamin was taken — Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger, and therefore conferred upon an obscure tribe.

SAUL’S PUBLIC ELECTION AT MIZPEH, 17-27.

It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. Verses 21, 22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no appearance of intrigue, he has the election publicly made by lot.

17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.

Verse 21. When they sought him, he could not be found.] Through modesty or fear he had secreted himself.

Verse 21. When they sought him, he could not be found — Having withdrawn himself, either out of feebleness of spirit, as some think, or rather out of modesty, he declined so high an authority unless imposed upon him. Or perhaps he was discouraged, and even affrighted, when he heard Samuel still representing God as offended with them for asking a king; which he might think was to reject his government.

Ver. 21. And Saul—was taken. They proceeded as in the case of Achan, Joshua 7:14; where the Vulgate reads lot. Others think the oracle was by voice.

21. Family of Matri — Not mentioned among the families of Benjamin in Numbers 26:38-41; but probably a new family that arose in Benjamin after the tribal war. See note on 1 Samuel 9:1. He could not be found — Saul knew from his former interview with Samuel, what the result of this casting of lots would be, and probably a feeling of mingled reserve, timidity, and embarrassment led him to hide himself.

V. 22. Enquired-Either by Urim or Thummim, which was the usual way of enquiry. Or, by Samuel, who by his prayer procured an answer. Stuff-Among the carriages or baggage of the people there assembled. This he probably did, from a sense of his own unworthiness.

Verse 22. The Lord answered] What a continual access to God! and what condescension in his attention to all their requests! The stuff among which he had secreted himself may mean the carts, baggage, &c., brought by the people to Mizpeh.

Verse 22. They inquired of the Lord — Either by Urim and Thummim, which was the usual way of inquiry; or by Samuel, who by his prayer procured an answer. He hath hid himself among the stuff — Among the carriages or baggage of the people there assembled. This he probably did from a sense of his own unworthiness.

22. They inquired of the Lord farther — Either by urim or by the prophet, for in both these ways Jehovah was wont to be inquired of. Compare 1 Samuel 28:6. Very probably on this occasion Samuel himself was the medium, for the seer who could give information concerning the strayed asses might very naturally be expected to tell where Saul was. Among the stuff — µylkh, utensils, vessels; that is, the travelling baggage of the assembled people.

SAUL’S PUBLIC ELECTION AT MIZPEH, 17-27.

It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. Verses 21, 22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no appearance of intrigue, he has the election publicly made by lot.

17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.

V. 24. None like him-As to the height of his bodily stature, which was in itself, commendable in a king, and some kind of indication of great endowments of mind. God save the king-Heb. let the king live; that is, long and prosperously. Hereby they accept him for their king, and promise subjection to him. None will be losers in the end by their humility and modesty. Honour, like the shadows, follows them that flee from it, but flees from them that pursue it.

Verse 24. God save the king.] There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply Ëlmh yjy yechi hammelech, “May the king live; “ and so all the versions, the Targum excepted, which says, May the king prosper! The French Vive le roi! is a proper version of the Hebrew.

24. None like him — See note on 1 Samuel 9:2. God save the king — Better, Live the king! Equivalent to the French Vive le roi! The salutation of royalty.

V. 25. Manner of the kingdom-The laws and rules by which the kingly government was to be managed; agreeable to those mentioned Deuteronomy 17:16, &c. Before the Lord-Before the ark, where it was kept safe from depravation.

Verse 25. The manner of the kingdom] It is the same word as in 1 Samuel 8:9; and doubtless the same thing is implied as is there related. But possibly there was some kind of compact or covenant between them and Saul; and this was the thing that was written in a book, and laid up before the Lord, probably near the ark.

Verse 25. The manner of the kingdom — The laws and rules by which the kingly government was to be managed; agreeably to those mentioned Deuteronomy 17:16, &c. Before the Lord — Before the ark, where it was kept safe from depravation.

25. Manner of the kingdom — This phrase is not identical with the manner of the king, described 1 Samuel 8:11-18, for that was a description of what oriental despots claimed as their right, while this was probably an expansion of the Mosaic law concerning a monarchy, as recorded Deuteronomy 17:14-20. Hence it appears that the kingdom of Israel was a constitutional, not an absolute monarchy. The king himself was to be governed and guided by law, and ever to understand that government itself was a divine ordinance, not a human invention. Wrote it in a book — According to the commandment, Deuteronomy 17:18: “He shall write him a copy of this law in a book,” etc. Laid it up before the Lord — Committed it to the charge of the priests, as Moses did the law. Deuteronomy 31:9, 26. The ark and the tabernacle were at this time separate, and it is uncertain in which of them this book of Samuel was placed. Perhaps this disorganized state of the priesthood was a cause of the loss of many ancient books.

V. 26. Went home-Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately ‘till he had an occasion to shew himself in a more illustrious manner. Then went-To give him safe and honourable conduct to his house, though not to abide with him there, which did not suit his present circumstance.

Verse 26. A band of men] Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See 1 Samuel 11:5.

Verse 26. Saul went home to Gibeah — Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more illustrious manner. There went with him a band of men — A company, probably, of stout, valiant men, of great resolution, who went as his guard, to afford him safe and honourable conduct to his house, although, as it appears, not to abide with him there, which would not have suited his present circumstances. Whose hearts God had touched — Who were moved by a divine influence to do their duty in this instance. Thus the Holy Scriptures teach us to acknowledge God to be the author of all the good that is in us, or done by us.

26. There went with him a band of men — As an escort of honour and esteem. Whose hearts God had touched — Who had been peculiarly affected by the scenes of the election they had witnessed at Mizpeh, and who were inwardly drawn by the divine influence to love and admire the new sovereign.

V. 27. No presents-As subjects in those times used to do to their kings. This was an evidence both of his humility, and the mercifulness of his disposition. So Christ held his peace, in the day of his patience. But there is a day of recompense coming.

Verse 27. Brought him no presents] They gave him no proofs that they acknowledged either the Divine appointment or his authority. The Arab chiefs are, to this day, when on a march or excursion of any kind, supplied with every necessary by the free-will offerings or presents of the people in the villages or places where they encamp. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the pretence that such a person as Saul could not be a deliverer of Israel. How, say they, shall this man save us?

I SAMUEL

Verse 27. But the children of Belial said, &c. — Some wicked men, who hated all government, and being, it is probable, men of some rank and quality, were proud, and despised a person of such a mean family. How shall this man save us? — They would not vouchsafe so much as to call him by his name, but insolently contemned him, as a person of no note, who had no power to deliver them. They brought him no presents — As subjects in those times, and in the eastern countries, used to do to their kings when they first tendered their service to them. But he held his peace — Which was an evidence both of his great humility, and of the mercifulness of his disposition. At the same time, to dissemble his knowledge of the scorn they put upon him was an act of great prudence; for if he had taken notice of it, he must have punished it, and it would not have been safe to have begun his reign with an act of severity. Thus Christ held his peace in the day of his patience, but there is a day of recompense coming.

27. Children of Belial — Worthless, envious persons. See on chap. 1:16. Brought him no presents — The marginal references here show how uniform a custom it was for persons to show their obedience or respect to one of high position, particularly to a king, by bringing him a present. To neglect such token of honour would be to treat a monarch with contempt. He held his peace — Literally, he was as being deaf. He maintained a prudent reserve, deeming it inexpedient and unwise to begin his reign by using his royal power to crush a few worthless fellows, who were unworthy, at present, of so much attention. But while, perhaps, only a few were outspoken in their disloyalty, it seems from what followed that there was quite a widespread disaffection; and Saul’s public inauguration and solemn consecration as the Lord’s anointed were reserved for a more suitable occasion. See on 1 Samuel 11:14.