1 Samuel · Chapter 9

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

Verses 1, 2. A mighty man of power — This seems not to be meant of his wealth or interest in his country, for Saul himself says he was of a mean family, verse 21; but of his great strength, courage, and fortitude. A choice young man and goodly — Comely and personable. Higher than any of the people — A tall stature was much valued in a king in ancient times, and in the eastern countries.

1. A man of Benjamin — The smallest of the tribes, and the one lately devastated by civil war, (Judges 20,) has the honour of giving the first king to Israel; but the subsequent conduct and tragic death of Saul made that honour a reproach. Kish, the son of Abiel — On this genealogy, see 1 Samuel 14:50, and 1 Chronicles 8:33; 9:39. Zeror, Bechorath, and Aphiah are not mentioned elsewhere. A mighty man of power — A man of wealth, as Boaz, (Judges 2:1,) and also, probably, a man of great physical strength. This latter quality would account for the strength and size of his son Saul.

“When Saul speaks of his family as least of all the families of Benjamin, (verse 21,) it does not follow that Kish was not a powerful chieftain — Gibeah apparently belonged to him — but that as Benjamin was but a small tribe, so the division of it to which Saul belonged was not that which held the foremost rank. In Saul’s history we find an un-designed corroboration of the narrative in Judges 20:21. Benjamin, according to Numbers 26:38-40, was divided into six or seven families — probably the latter number. But Saul’s family, that of Matri, (1 Samuel 10:21,) is not one of them. Doubtless when the tribe was reduced to six hundred men several of the old families were obliterated, and in course of time new ones took their place.” — R.P. Smith’s Bampton Lecture for 1869.

V. 2. Goodly-Comely and personable. Higher-A tall stature was much valued in a king in ancient times, and in the eastern countries.

Verse 2. From his shoulders and upwards] It was probably from this very circumstance that he was chosen for king; for, where kings were elective, in all ancient times great respect was paid to personal appearance.

Verses 1, 2. A mighty man of power — This seems not to be meant of his wealth or interest in his country, for Saul himself says he was of a mean family, verse 21; but of his great strength, courage, and fortitude. A choice young man and goodly — Comely and personable. Higher than any of the people — A tall stature was much valued in a king in ancient times, and in the eastern countries.

Verse 2. Saul, a choice young man. Elect and good, as the Vulgate reads, endowed with intellect and elegance of figure.—Higher than any of the people; about eight feet in stature. David was not much short of Saul’s height, as appears from his putting on of Saul’s armour. Frederick the great, of Prussia, had in his tall regiment of guards, a man eight feet high. Many of our Saxon ancestors, and several Irish giants, were not less in stature. But stature had no connection with his election, which was altogether divine: 1 Samuel 10:21.

2. A choice young man, and a goodly — In the vigour and prime of early manhood, and of a beautiful countenance. Higher than any of the people — Great respect was paid by the ancients to a noble presence. Herodotus (iii, 20) says of the Ethiopians: “They confer the sovereignty upon the man whom they consider to be of the largest stature, and to possess strength proportionable to his size.”

V. 3. The asses-Which were there of great price, because of the scarcity of horses, and therefore not held unworthy of Saul’s seeking, at least in those ancient times, when simplicity, humility, and industry were in fashion among persons of quality.

Verse 3. The asses of Kish-were lost] What a wonderful train of occurrences were connected in order to bring Saul to the throne of Israel! Every thing seems to go on according to the common course of events, and yet all conspired to favour the election of a man to the kingdom who certainly did not come there by the approbation of God.

Asses grow to great perfection in the East; and at this time, as there were no horses in Judea, they were very useful; and on them kings and princes rode.

Verse 3. The asses of Kish were lost — Asses were there of great price, because of the scarcity of horses, and therefore were not thought unworthy to be sought by Saul, especially in these ancient times, when simplicity, humility, and industry were in fashion among persons of quality.

3. One of the servants — Traditionally believed to have been Doeg the Edomite, afterwards chief herdsman of Saul. 1 Samuel 21:7. His being “detained before the Lord” at Nob shows him to have been religiously disposed, and this may account for his knowledge of the seer Samuel. See on verse 6. Go seek the asses — “Among cattle in the East at all times, and especially in times ere horses were in use for riding, asses were of very much importance; and when, therefore, it was found one morning that some of Kish’s asses were missing, Saul himself, accompanied by a servant, at once set out in search of them. If such an incident now happened in Palestine, it would be at once concluded that the animals had been stolen; and it speaks well for the state of society in the time of Samuel that this suspicion never crossed the mind of Saul or his father. It was simply concluded that the asses had strayed.” — Kitto.

4. Mount Ephraim — See note on Judges 17:1. There is great uncertainty in respect to this route of Saul after his father’s asses. He undoubtedly started from Gibeah, where was his home, (1 Samuel 10:26,) and, passing through or over (rb[) mount Ephraim, he must have gone in a northwesterly direction. In the absence of any evidence to the contrary, we naturally understand the land of Shalisha to be the country around Baal-shalisha, mentioned 2 Kings 4:42, and which, according to Eusebius and Jerome, was situated fifteen Roman miles north of Lydda, or Diospolis — the modern Ludd. Near this spot three water-courses unite in one large stream known as the Wady Kurawa, and hence, perhaps, the name Shalisha — land of three. From this point we can trace their course only by conjecture, for the land of Shalim is unknown, and the land of the Benjamites is literally the land of Yemini, and may, perhaps, have lain outside of the territory of Benjamin. If, however, the land of Yemini here means the territory of Benjamin, then the most probable conjecture is, that from the neighbourhood of Ludd they fetched a circuitous course, first easterly and then south, passing through the land of Benjamin somewhere east of Gibeah.

Verse 5. Were come to the land of Zuph] Calmet supposes that Saul and his servant went from Gibeah to Shalisha, in the tribe of Dan; from thence to Shalim, near to Jerusalem; and thence, traversing the tribe of Benjamin, they purposed to return to Gibeah; but passing through the land of Zuph, in which Ramatha, the country of Samuel, was situated, they determined to call on this prophet to gain some directions from him; the whole of this circuit he supposes to have amounted to no more than about twenty-five leagues, or three days’ journey. We do not know where the places were situated which are here mentioned: the Targum translates thus: “And he passed through the mount of the house of Ephraim, and went into the southern land, but did not meet with them. And he passed through the land of Mathbera, but they were not there; and he passed through the land of the tribe of Benjamin, but did not find them; then they came into the land where the prophet of the Lord dwelt. And Saul said to his servant,” &c.

Ver. 5. Zuph, or Ziph. Hence the Ziphites; 1 Samuel 23:14-19. See the note on Deuteronomy 1:1. Samuel now, it would seem, occupied the house of his father, in Ramathaim-zophim: 1 Samuel 1:1.

5. Land of Zuph — Perhaps so called after one of Samuel’s ancestors who bore this name, 1 Samuel 1:1. It must have been situated south of Jerusalem, for when Saul started for his home in Gibeah he passed by Rachel’s sepulchre. 1 Samuel 10:2. We find a slight trace of the word in the modern Soba, which some regard as the Rama-thaim-Zophim of 1 Samuel 1:1; and probably the land of Zuph extended from this place southwards beyond Bethlehem.

V. 6. Honourable men-One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God, makes men truly honourable. The way-The course we should take to find the asses. He saith, peradventure, because he doubted whether so great a prophet would seek, or God would grant him a revelation concerning such mean matters: although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to heathenish divination.

Verse 6. A man of God and an honourable man — One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God make men truly honourable. He can show us our way — The course we should take to find the asses. He saith peradventure, because he doubted whether so great a prophet would seek, or God would grant him, a revelation concerning such mean matters; although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of their seeking to heathenish divination.

6. In this city — The city here referred to could not have been Ramah, Samuel’s home, as most commentators have assumed, for that lay five miles north of Jerusalem, (see note on 1 Samuel 1:1,) and Saul and his servant were now somewhere in the vicinity of Rachel’s tomb. 1 Samuel 10:2. What city it was we are nowhere told. But if it was not Samuel’s place of residence, how did Saul’s servant know that Samuel was there? This question we can answer only by conjecture, and the most plausible conjecture is, that this servant had heard on their route, or before they left Gibeah, that Samuel was to be at this city at this time. He seems to have had considerable knowledge of Samuel’s history and character, and would, therefore, naturally inform himself of his movements. See note on verse 3. From verse 12 we also learn that the prophet’s visit to the place in question was a hasty one, for he had come to the city on that day, and the maidens tell Saul and his servant to hasten if they would see him, implying that if they did not make haste he might depart from the city before they arrived. This place, being not far from Rachel’s tomb, could not have been either of the cities mentioned 1 Samuel 7:16, 17, and regularly visited by Samuel in his yearly circuit. His going aside, therefore, from his usual circuit to bless the sacrifice in this more southern city may have caused special notices of it to be spread in that part of the country, and thus Saul’s servant might have gained his information.

V. 7. A present-Presents were then made to the prophets, either as a testimony of respect: or, as a grateful acknowledgement: or, for the support of the Prophets themselves: or, of the sons of the prophets: or, of other persons in want, known to them.

Verse 7. There is not a present to bring to the man of God] We are not to suppose from this that the prophets took money to predict future events: Saul only refers to an invariable custom, that no man approached a superior without a present of some kind or other. We have often seen this before; even God, who needs nothing, would not that his people should approach him with empty hands. “It is very common in Bengal for a person, who is desirous of asking a favour from a superior, to take a present of fruits or sweetmeats in his hand. If not accepted, the feelings of the offerer are greatly wounded. The making of presents to appease a superior is also very common in Bengal.”-WARD’S Customs.

Verses 7, 8. Behold, if we go, what shall we bring the man — It was a part of the honour they did great men, in those countries, to make them a present when they had occasion to address themselves to them. Particularly their prophets were thus honoured; being men of God, before whom they judged they ought not to appear empty, but to bring them presents, either as a testimony of respect, or as a grateful acknowledgment, or for the support of the prophets themselves, or of the sons of the prophets, or of other persons in want known to them. Thus, also, it was usual to show their respect to their king, 1 Samuel 10:27. The fourth part of a shekel of silver — A small present, but as acceptable as the widow’s mite, being all they had left on their journey.

Ver. 7. What shall we bring the man? Prophets would receive no gifts as wages for their work; for what can purchase the highest favours of heaven? This was Balaam’s trade. Simony is ever attended with a curse. But it always was and still is the custom of the east to approach magistrates with presents. Hence Saul and his servant proposed this on the ground of custom, being ignorant of Samuel’s superior purity.

7. What shall we bring the man — “Then, as now, in the East, it would have been the height of rudeness and indecorum for any one to present himself before a superior or equal, especially if he had any request to make, without some present, more or less, according to his degree — not by any means as a fee or bribe, but in testimony of his homage, his respect, or his compliments.” — Kitto. See biblical examples of this custom in chap. 10. 27, and the marginal references there.

Verse 8. The fourth part of a shekel of silver] We find from the preceding verse, that the bread or provisions which they had brought with them for their journey was expended, else a part of that would have been thought a suitable present; and here the fourth part of a shekel of silver, about ninepence of our money, was deemed sufficient: therefore the present was intended more as a token of respect than as an emolument.

Verses 7, 8. Behold, if we go, what shall we bring the man — It was a part of the honour they did great men, in those countries, to make them a present when they had occasion to address themselves to them. Particularly their prophets were thus honoured; being men of God, before whom they judged they ought not to appear empty, but to bring them presents, either as a testimony of respect, or as a grateful acknowledgment, or for the support of the prophets themselves, or of the sons of the prophets, or of other persons in want known to them. Thus, also, it was usual to show their respect to their king, 1 Samuel 10:27. The fourth part of a shekel of silver — A small present, but as acceptable as the widow’s mite, being all they had left on their journey.

8. The fourth part of a shekel of silver — About fifteen cents.

V. 9. Seer-Because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who after Samuel’s death, inserted this verse. Or, of Samuel, who, being probably fifty or sixty years old at the writing of this book, and speaking of the state of things in his first days, might well call it before time.

Verse 9. Beforetime in Israel] This passage could not have been a part of this book originally: but we have already conjectured that Samuel, or some contemporary author, wrote the memoranda, out of which a later author compiled this book. This hypothesis, sufficiently reasonable in itself, solves all difficulties of this kind.

Was beforetime called a seer.] The word seer, har roeh, occurs for the first time in this place; it literally signifies a person who SEES; particularly preternatural sights. A seer and a prophet were the same in most cases; only with this difference, the seer was always a prophet, but the prophet was not always a seer. A seer seems to imply one who frequently met with, and saw, some symbolical representation of God. The term prophet was used a long time before this; Abraham is called a prophet, Genesis 20:7, and the term frequently occurs in the law. Besides, the word seer does not occur before this time; but often occurs afterwards down through the prophets, for more than three hundred years. See Amos 7:12; Micah 3:7.

All prophets, false and true, profess to see God; see the case of Balaam, Numbers 24:4, 16, and Jeremiah 14:14. All diviners, in their enthusiastic flights, boasted that they had those things exhibited to their sight which should come to pass. There is a remarkable account in Virgil which may serve as a specimen of the whole; the Sibyl professes to be a seer:—

————————Bella, horrida bella,

Et Tyberim molto spumantem sanguine CERNO.

ÆN. lib. vi., ver. 86.

Wars, horrid wars, I VIEW; a field of blood;

And Tyber rolling with a purple flood.

I think the 9th verse comes more naturally in after the 11th. {1 Samuel 9:9, 11}

Verse 9. Come, let us go to the seer — So termed, because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who, after Samuel’s death, inserted this verse, or of Samuel, who, being probably fifty or sixty years old at the time of writing this book, and speaking of the state of things in his first days, might well call it before time.

Ver. 9. A seer. The ancient name of a prophet, from his seeing the visions of the Almighty. Numbers 24:4. The Sybils and poets give the same appellation to their vates, calling them “discerners of fate.” Vidi Poli in loc. Troy also had its seers. Iliad 13. But Moses in his time uses the word nabbi or prophet.

9. Beforetime in Israel — A long time before our historian wrote. According to some exegetes, this verse is an interpolation by a later writer; but if the books of Samuel were written, as we have supposed, (see Introduction,) about the time of Rehoboam or of his son Abijam, the historian himself may properly have spoken of a custom of Samuel’s time as prevailing beforetime in Israel, for Rehoboam reigned nearly a century after the death of Samuel. A Prophet… a Seer — According to the strict etymology of these words a prophet (nabi) is one who announces a divine oracle, a seer (roeh) one who sees some supernatural vision, or sees in some marvellous or supernatural way. The former would thus take his name from the fact of his communicating a divine message to others; the latter from the manner of his receiving a divine revelation. Seer is said to have been the more ancient or archaic name, but Abraham was called a prophet, (Genesis 20:7,) and in the days of Asa, king of Judah, more than a hundred years after Samuel, Hanani was called a seer. 2 Chronicles 16:7. The Septuagint reads: “The prophet the people (o laov) were formerly accustomed to call the seer,” as if seer was the popular as well as the ancient name. Probably the name of seer lingered long after the name of prophet became the more common and popular title, for no common word goes out of use but by slow degrees. Samuel’s honoured ministry seems to have wrought this change of names. When he appeared in Israel the word of God was rare; there was no open vision. Chap. 3:1. But there were probably plenty of seers — men not endowed with the divine gift of prophecy, nor established as prophets of Jehovah, as Samuel was, but shrewd and practiced observers of men and things, who were skilled in solving many of the doubts and difficulties of the common people. These were not honoured with the lofty title of prophet, which, the people of that time associated only with such saintly personages as Moses and Abraham, for the seers probably pretended to no divine mission or special inspiration from Jehovah. But from Samuel’s time onward the Lord spake often by prophets, and that office and order became an institution in Israel to offset the dangerous tendencies of the monarchy; and so the name seer gradually became obsolete.

Verse 11. Young maidens going out to draw water] So far is it from being true, that young women were always kept closely shut up at home, that we find them often in the field, drawing and carrying water, as here.

11. Young maidens going out to draw water — Like Rebekah (Genesis 24:15) and the daughters of Jethro. Exodus 2:16.

V. 12. Came to-day to the city-He had been travelling abroad, and was now returned to his own house in Ramah. High place-Upon the hill mentioned ver. 11, and near the altar which Samuel built for this use.

Verse 12. He came to-day to the city] Though Samuel lived chiefly in Ramah, yet he had a dwelling in the country, at a place called Naioth, where it is probable there was a school of the prophets. See 1 Samuel 19:18-24.

A sacrifice of the people] A great feast. The animals used were first sacrificed to the Lord; that is, their blood was poured out before him; and then all the people fed on the flesh. By high place probably Samuel’s altar is alone meant; which no doubt was raised on an eminence.

Verses 12, 13. He came to-day to the city — He had been travelling abroad, and was now returned to his own house in Ramah. High place — Upon the hill mentioned verse 11, and near the altar which Samuel built for this use. Ye shall straightway find him — At home and at leisure. Before he go up to eat — The relics of the sacrifices. Because he doth bless the sacrifice — This was a peace-offering or a thank-offering, and the blessing of it, no doubt, consisted both of thanksgiving to God for mercies received, and of prayer to him that this sacrifice might be accepted. But perhaps it was not what was offered upon the altar, but what the people ate afterward, that he blessed. We may observe here, that by blessing of victuals in Scripture, is meant, chiefly, the giving thanks to God for the food before it be eaten. Instances of which we have in abundance in the New Testament, our Lord and his apostles being continually said to give thanks before any thing was eaten. And here it is said, He doth bless the sacrifice, and afterward they eat that be bidden — It is probable, however, that Samuel both prayed for God’s blessing on what they ate, and gave thanks that they had it to eat. We see here how ancient the custom has been of praying to God, and giving thanks at our meals, and how blameable they are that neglect it.

12. Make haste now — For if ye do not see him before he goes up to the high place to bless the sacrifice and eat, ye may not be able to hold any private interview with him at all. See on verse 6. Sacrifice… in the high place — The law ordained, (Leviticus 17:3-9; Deuteronomy 12:5-14,) and it was remembered in the days of Joshua, (Joshua 22:29,) that all burnt offerings must be offered upon one common altar. But the tribes of Israel failed both to drive out their heathen foes from the land, and to ascertain that central seat of worship where it would please Jehovah to record his name. And hence the practice of sacrificing in other places sprang up almost of necessity. The acts of Gideon (Judges 6:25, 26) and of Elijah (1 Kings 18:30-32) received the divine approval, for they were to serve special purposes in bringing judgments upon the worship of Baal. But in the days of Samuel, Shiloh was desolate, the ark of the covenant was in Kirjath-jearim, and as yet there was no single place where Jehovah had recorded his name, and which he had designated as the one sole place where he would be pleased with sacrifice. Accordingly Samuel and the people are not to be censured for sacrificing in the high place. See 1 Kings 3:2.

V. 13. Find him-At home and at leisure. To eat-The relicks of the sacrifices. Doth bless-The blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank-offering, and of prayer to God for its acceptance.

Verse 13. He doth bless the sacrifice] He alone can perform the religious rites which are used on this occasion.

Afterwards they eat that be bidden.] Among the Arabs, often a large feast is made of sacrificed camels, &c., and then the people of the vicinity are invited to come and partake of the sacrifice. This is the custom to which allusion is made here.

Verses 12, 13. He came to-day to the city — He had been travelling abroad, and was now returned to his own house in Ramah. High place — Upon the hill mentioned verse 11, and near the altar which Samuel built for this use. Ye shall straightway find him — At home and at leisure. Before he go up to eat — The relics of the sacrifices. Because he doth bless the sacrifice — This was a peace-offering or a thank-offering, and the blessing of it, no doubt, consisted both of thanksgiving to God for mercies received, and of prayer to him that this sacrifice might be accepted. But perhaps it was not what was offered upon the altar, but what the people ate afterward, that he blessed. We may observe here, that by blessing of victuals in Scripture, is meant, chiefly, the giving thanks to God for the food before it be eaten. Instances of which we have in abundance in the New Testament, our Lord and his apostles being continually said to give thanks before any thing was eaten. And here it is said, He doth bless the sacrifice, and afterward they eat that be bidden — It is probable, however, that Samuel both prayed for God’s blessing on what they ate, and gave thanks that they had it to eat. We see here how ancient the custom has been of praying to God, and giving thanks at our meals, and how blameable they are that neglect it.

13. He doth bless the sacrifice — We are not to suppose that Samuel offered the sacrifice himself, for he was not a priest, (see note on 1 Samuel 7:9,) but, as Scott well says, “he poured out fervent prayers to the Lord for acceptance, and for his blessing on the service as a religious ordinance to the good of the souls, as well as on the food for the refreshment of the bodies, of those present.”

Verse 14. Come out against them] Met them.

Verses 14, 15. Behold, Samuel came out against them — Met them directly in his way to the sacrifice. For so God, in his providence, had disposed things, as it follows in the next words. The Lord had told Samuel in his ear — That is, secretly, perhaps by a small, still voice. In the Hebrew it is, He revealed, or uncovered the ear of Samuel.

V. 15. His ear-That is, secretly, perhaps by a still small voice.

Verse 15. Now the Lord had told Samuel] How this communication was made, we cannot tell.

Verses 14, 15. Behold, Samuel came out against them — Met them directly in his way to the sacrifice. For so God, in his providence, had disposed things, as it follows in the next words. The Lord had told Samuel in his ear — That is, secretly, perhaps by a small, still voice. In the Hebrew it is, He revealed, or uncovered the ear of Samuel.

15. The Lord had told Samuel — Probably in direct answer to prayer. For after the prophet had dismissed the people at Ramah (1 Samuel 8:22) he undoubtedly prayed God to show him the person to be anointed as the first king of Israel.

V. 16. Philistines-For though they were now most pressed with the Ammonites, yet they looked upon these as a land-flood, soon up, and soon down again: but the Philistines, their constant and nearest enemies, they most dreaded. And from these did Saul in some measure save them, and would have saved them much more, if his and the people’s sins had not hindered.

Verse 16. Thou shalt anoint him to be captain] Not to be king, but to be dygn nagid or captain of the Lord’s host. But in ancient times no king was esteemed who was not an able warrior. Plutarch informs us that Alexander the Great esteemed the following verse the most correct, as to its sentiment, of any in the whole Iliad of Homer:—

Outov gJ atreidhv eurukreiwn agamemnwn,

Amfoteron basileuv tJ agaqov, kraterov tJ aicmhthv.

“The king of kings, Atrides, you survey;

Great in the war, and great in acts of sway.”

POPE.

Verse 16. To-morrow I will send thee a man, &c. — This shows still that all was done by God’s direction. Out of the hand of the Philistines — Though driven out of the country by Samuel, they were now ready, as appears by the following history, to invade it again; and being the constant and nearest enemies of the Israelites, they were most dreaded by them. And from these did Saul in some measure save them, and would have saved them much more, if his and the people’s sins had not hindered. For I have looked upon my people, because their cry is come unto me — Though he would not hear their cry to relieve them from the oppressions of their kings, (1 Samuel 8:18,) yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their cruel neighbours.

16. Save my people out of the hand of the Philistines — This does not imply that Israel was now in subjection to the Philistines, for after the triumph of Mizpeh (chap. 7) the Philistines were not successful in their attempts to invade the land of Israel as long as Samuel lived; but this verse, as well as chap. 7:13, shows that the Philistines continually harassed Israel by attempts to regain their lost dominion over them. I have looked upon my people — With an eye of compassion, and with intent to help them.

Verse 17. Behold the man whom I spake to thee of] What an intimate communion must Samuel have held with his God! A constant familiarity seems to have existed between them.

Verse 17. The Lord said unto him — Most probably, by a divine, silent suggestion, or secret notification to his mind, without any voice, verse 15. This same shall reign over my people — The phraseology in the original is peculiar, the word rendered reign, implying coercion and restraint; ym[b rx[y, jangzor begnammi, He shall rule my people sternly and rigidly, with an absolute, uncontrollable power. So the eastern monarchs ruled.

18. The seer’s house — The house where he abides while in the city; the place he temporarily makes his home.

Verse 19. I am the seer] This declaration would prepare Saul for the communications afterwards made.

V. 20. On whom-Who is he that shall be that, which all Israel desire to have, namely, a king. Father’s house-That honour is designed for thee, and, after thy death, for thy family or posterity, is by thy sin thou dost not cut off the entail.

Verse 20. As for thine asses] Thus he shows him that he knew what was in his heart, God having previously revealed these things to Samuel. And on whom is all the desire of Israel?] Saul understood this as implying that he was chosen to be king.

Verse 20. As for thine asses that were lost, &c. — This must have satisfied Saul that he was a prophet, as he hereby showed that he knew for what Saul came to him, though he had not told him. And on whom is all the desire of Israel? — That is, all Israel desire a king, and there is no one more fit for such an office than thyself. On all thy father’s house — That honour is designed for thee, and after thy death for thy family and posterity, if by thy sin thou dost not cut off the entail.

20. Thine asses… are found — This must have convinced Saul that a true seer looked upon his heart. All the desire of Israel — Israel’s desire was for a king, and Samuel sees that Saul is the man to meet this desire. It is nowise improbable that Saul, the goodly, broad-shouldered youth of Gibeah, had already been talked of as a proper candidate for king, and many eyes in Israel had turned towards him with special interest. A man of great physical power and tall and commanding presence was the popular ideal of a king. And Saul filled this ideal well.

V. 21. The smallest-For so indeed this was, having been all cut off except six hundred, Judges 20:46-48, which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but only as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe.

Verse 21. Amos not I a Benjamite] This speech of Saul is exceedingly modest; he was now becomingly humble; but who can bear elevation and prosperity? The tribe of Benjamin had not yet recovered its strength, after the ruinous war it had with the other tribes, Judges 20:29-46.

Verse 21. Of the smallest of the tribes of Israel — Such indeed the tribe of Benjamin was, having been all cut off except six hundred, (Judges 20.,) which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe.

21. Smallest of the tribes — And once almost annihilated by the tribal war. Judges 20. Saul is now little in his own eyes, but elevation to power developed in him a spirit of insubordinate ambition and pride. 1 Samuel 15:17.

V. 22. Chief place-Thereby to raise their expectation, and to prepare them for giving that honour to Saul, which his approaching dignity required.

Verse 22. Brought them into the parlour] It might as well be called kitchen; it was the place where they sat down to feast.

Verse 22. In the chiefest place — Thereby to raise their expectation, and to prepare them for giving that honour to Saul which his approaching dignity required.

22. Parlour — hkvl is rendered chamber, 2 Kings 23:11; Nehemiah 13:5; Jeremiah 35:4; Ezekiel 40:45, 46. Here it means the dining room set apart for Samuel and the thirty distinguished guests — chief citizens of the place — who were invited to eat with him. The rest of the people probably ate of the sacrifice in the open air.

Verse 23. Said unto the cook] jbc tabbach, here rendered cook; the singular of twjbc tabbachoth, female cooks, 1 Samuel 8:13, from the root tabach, to slay or butcher. Probably the butcher is here meant.

Verses 23, 24. Bring the portion — The master of the house was wont to distribute to every one his portion. And Samuel had commanded the cook, before they sat down, not to set one dish upon the table, but to keep it till he called for it. And set it before Saul — As the principal place was given him at the feast, so the principal dish also was set before him, to express still the great regard he had to his person. Behold that which is left — Or rather, reserved. For unto this time it hath been kept, since I said, &c. — That is, when I first signified that I had invited the people to join with me in my sacrifice, and afterward to partake with me of the feast, I then ordered the cook to reserve this part for thy use.

23. The cook — jbc, the slaughterer. He who had the whole charge of the preparation, not only of the cooking, but also of the butchering.

V. 24. I said-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.

Verse 24. The shoulder, and that which was upon it] Probably the shoulder was covered with a part of the caul, that it might be the better roasted. The Targum has it the shoulder and its thigh; not only the shoulder merely, but the fore-leg bone to the knee; perhaps the whole fore-quarter. Why was the shoulder set before Saul? Not because it was the best part, but because it was an emblem of the government to which he was now called. See Isaiah 9:6: And the government shall be upon his SHOULDER.

Verses 23, 24. Bring the portion — The master of the house was wont to distribute to every one his portion. And Samuel had commanded the cook, before they sat down, not to set one dish upon the table, but to keep it till he called for it. And set it before Saul — As the principal place was given him at the feast, so the principal dish also was set before him, to express still the great regard he had to his person. Behold that which is left — Or rather, reserved. For unto this time it hath been kept, since I said, &c. — That is, when I first signified that I had invited the people to join with me in my sacrifice, and afterward to partake with me of the feast, I then ordered the cook to reserve this part for thy use.

24. The shoulder — Or leg, (qwv.) Whether of the fore or hind quarter, or from the right or left side, we are not told. The older interpreters supposed it not to have been the right shoulder, because that was given to the priests. Leviticus 7:32. But it is possible that on this occasion Samuel, as president of the sacrifice, was honoured by receiving the portion usually given to the priests, and had ordered it to be reserved for the distinguished stranger whom the Lord had told him he would send that day. And that which was upon it — Interpreters have understood this variously, as the broth, (Maurer,) caul, (Clarke,) kidney, (Thenius,) thigh, (Targum.) Harmer understands that the shoulder was covered over with butter and milk — a great delicacy in the East. Luther translates hyl[h, what hung to it; and Keil explains it as such of the fat upon the flesh as was not intended for the altar. This last is, perhaps, the most simple explanation, but there is nothing in the passage or context to decide the precise meaning.

V. 25. Communed-Concerning the kingdom designed for him by God.

Verse 25. Upon the top of the house.] All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air.

Verse 25. Samuel communed with Saul — Concerning the kingdom designed for him by God, and his administration of the government; upon the top of the house — For coolness in the evening, and privacy. The Vulgate adds here, Saul prepared him a bed on the top of the house, and slept, an addition which Houbigant approves, accounting very plausibly for the deficiency of the Hebrew. The Seventy also understood the passage in a similar way, translating it, And they spread a bed for Saul on the top of the house, and he slept.

Ver. 25. Samuel communed with Saul upon the top of the house. Septuagint: “And they made a bed for Saul in an upper room of the house; and Samuel, about the spring of the morning, called Saul, &c.” This proves that Samuel was an early riser; and surely the best of the day should be devoted to the Lord. We blush for him whose breakfast reproaches the sluggard. Early rising adds one fourth to the length of human life.

25. From the high place into the city — So the place of this sacrifice was outside of the city, and apparently on a hill overhanging it. Communed with Saul upon the top of the house — The flat roofs of oriental houses were places of evening recreation as well as sleeping places. Otto Von Gerlach supposes that the topics of this conversation upon the roof were “the deep religious and political degradation of the people of God, the oppression by the heathen, the causes of the inability of the Israelites to stand before their foes, the necessity for a conversion of the people, and the want of a leader who was entirely devoted to God.”

Verse 26. Called Saul to the top of the house] Saul had no doubt slept there all night; and now, it being the break of day, “Samuel called to Saul on the top of the house, saying, Up, that I may send thee away.” There was no calling him to the house-top a second time he was sleeping there, and Samuel called him up.

26. Called Saul to the top of the house — Rather, called unto Saul on the roof, for Saul had probably slept on the roof, and Samuel below.

V. 27. Pass on-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. Word of God-That is, a message delivered to me from God, which now I shall impart to thee.

Verse 27. As they were going down] So it appears that Saul arose immediately, and Samuel accompanied him out of the town, and sent the servant on that he might show Saul the word-the counsel or design, of the Lord. What this was we shall see in the following chapter. I SAMUEL

Verse 27. Samuel said, 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. That I may show thee the word of God — That is, a message delivered to me from God, which now I shall impart to thee.

27. Bid the servant pass on before us — For he did not wish Saul’s anointing to be yet made public.