We left Samuel and Saul walking together, probably some private
way over the fields down from Ramah, perhaps in the paths of the vineyards, and
Saul expecting to hear from Samuel the word of God. Now here we have, I. The
anointing of Saul then and there (v. 1). The signs Samuel gave him (v. 2-6). And
instructions (v. 7-8). II. The accomplishment of those signs to the satisfaction
of Saul (v. 9-13). III. His return to his father's house (v. 14-16). IV.
His public election by lot, and solemn inauguration (v. 17-25). V. His return
to his own city (v. 26, 27). It is a great work that is here a doing, the
setting up not only of a monarch, but of monarchy itself, in Israel; and
therefore in all the advances towards it much of God is seen.
Samuel is here executing the office of a prophet, giving Saul
full assurance from God that he should be king, as he was afterwards, according
to these prophecies which went before of him.
I. He anointed him and kissed him, v. 1. This was
not done in a solemn assembly, but it was done by divine appointment, which made
up the want of all external solemnities, nor was it ever the less valid for its
being done in private, under a hedge, or, as the Jews say, by a fountain.
God's institutions are great and honourable, though the circumstances of their
administration be ever so mean and despicable. 1. Samuel, by anointing Saul,
assured him that it was God's act to make him king: Is it not because the
Lord hath anointed thee? And, in token of that, the high priest was anointed
to his office, to signify the conferring of those gifts upon him that were
requisite for the discharge of its duties, and the same was intimated in the
anointing of kings; for whom God calls he qualifies, and suitable qualifications
furnish good proof of a commission. 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, not by measure, but
without measure, and above all the priests and princes of the Jewish church. It
was common oil, no doubt, which Samuel used, and we read not of his blessing it
or praying over it. But it was only a vial of oil that he anointed him with, the
vessel brittle, because his kingdom would soon be cracked and broken, and the
quantity small, because he had but little of the Spirit conferred upon him to
what David had, who was therefore anointed with a horn of oil, as were Solomon
and Jehu with a box of oil. 2. By kissing him, he assured him of his own
approbation of the choice, not only his consent to it, but his complacency in
it, though it abridged his power and eclipsed his glory and the glory of his
family. "God has anointed thee," says Samuel, "to be
king, and I am satisfied and very well pleased, in pledge of which take this
kiss." It was likewise a kiss of homage and allegiance; hereby he not only
owns him to be king, but his king, and in this sense we are commanded to kiss
the Son, Ps. 2:12. God has anointed him, and therefore we must thus
acknowledge him and do homage to him. In Samuel's explication of the ceremony,
he reminds him, (1.) Of the nature of the government to which he is called. He
was anointed to be a captain, a commander indeed, which bespeaks honour and
power, but a commander in war, which bespeaks care, and toil, and danger. (2.)
Of the origin of it: The Lord hath anointed thee. By him he ruled, and
therefore must rule for him, in dependence on him, and with an eye to his glory.
(3.) Of the end of it. It is over his inheritance, to take care of that, protect
it, and order all the affairs of it for the best, as a steward whom a great man
sets over his estate, to manage it for his service and give an account of it to
him.
II. For his further satisfaction he gives him some signs, which
should come to pass immediately, this very day; and they were such as would not
only confirm the word of Samuel in general, and prove him a true prophet, but
would confirm this word to Saul in particular, that he should be king. 1. He
should presently meet with some that would bring him intelligence from home of
the care his father's house was in concerning him, v. 2. These he would meet
hard by Rachel's sepulchre. The first place Samuel directed him to was a
sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail
with Benjamin; there he must read a lecture of his own mortality, and now that
he had a crown in his eye must think of his grave, in which all his honour would
be laid in the dust. Here two men would meet him, perhaps sent on purpose to
look after him, and would tell him the asses were found, and his father was in
pain concerning him, saying, What shall I do for my son? He would reckon
it happened well that he met with these messengers; and it is good to eye
Providence in favourable conjunctures (though the matter be minute) and to be
encouraged to trust it in greater matters. 2. He should next meet with others
going to Bethel, where, it should seem, there was a high place for religious
worship, and these men were bringing their sacrifices thither, v. 3, 4. It was a
token for good to one that was designed for the government of Israel, wherever
he came, to meet with people going to worship God. It is supposed that those
kids and loaves, and the bottle of wine which the three men had with them, were
designed for sacrifice, with the meat-offerings and drink-offerings that were to
attend the sacrifice; yet Samuel tells Saul that they will give him two of their
loaves, and he must take them. Such a present would look to us now like the
relieving of a beggar. Saul must hereafter remember the time when he received
alms, and must therefore be humble and charitable to the poor. But perhaps it
would then be construed a fit present for a prince; and, as such, Saul must
receive it, the first present that was brought to him, by such as knew not what
they did, nor why they did it, but God put it into their hearts, which made it
the more fit to be a sign to him. These two loaves, which were the first tribute
paid to this newly-anointed king, might serve for an admonition to him not to
spend the wealth of his crown in luxury, but still to be content with plain
food. Bread is the staff of life. 3. The most remarkable sign of all would be
his joining with a company of prophets that he should meet with, under the
influence of a spirit of prophecy, which should at that time come upon him. What
God works in us by his Spirit serves much more for the confirming of faith than
any thing wrought for us by his providence. He here (v. 5, 6) tells him, (1.)
Where this would happen: At the hill of God, where there was a garrison
of the Philistines, which is supposed to be near Gibeah, his own city, for
there was the Philistines' garrison, ch. 13:3. Perhaps it was one of the
articles of Samuel's agreement with them that they should have a garrison
there, or, rather, after they were subdued in the beginning of his time they got
ground again, so far as to force this garrison into that place, and thence God
raised up the man that should chastise them. There was a place that was called
the hill of God, because of one of the schools of the prophets built upon
it; and such respect did even Philistines themselves pay to religion that a
garrison of their soldiers suffered a school of God's prophets to live
peaceably by them, and did not only not dislodge them, but not restrain nor
disturb the public exercises of their devotion. (2.) Upon what occasion; he
should meet a company of prophets with music before them, prophesying,
and with them he should join himself. These prophets were not (as it should
seem) divinely inspired to foretel things to come, nor did God reveal himself to
them by dreams and visions, but they employed themselves in the study of the
law, in instructing their neighbours, and in the acts of piety, especially in
praising God, wherein they were wonderfully assisted and enlarged by the Spirit
of God. It was happy for Israel that they had not only prophets, but companies
of prophets, who gave them good instructions and set them good examples, and
helped very much to keep up religion among them. Now the word of the Lord was
not precious, as it had been when Samuel was first raised up, who had been
instrumental in founding these colleges, or religious houses, whence, it is
probable, the synagogues took their rise. What a pity was it that Israel should
be weary of the government of such a man, who though he had not, as a man of
war, expelled the Philistines, yet (which was a greater kindness to Israel) had,
as a man of God, settled the schools of the prophets! Music was then used as a
proper means to dispose the mind to receive the impressions of the good Spirit,
as it did Elisha's, 2 Ki. 3:15. But we have no reason to look for the same
benefit by it now, unless we saw it as effectual as it was then in Saul's
case, to drive away the evil spirit. These prophets had been at the high place,
probably offering sacrifice, and now they came back singing psalms. We should
come from holy ordinances with our hearts greatly enlarged in holy joy and
praise. See Ps. 138:5. Saul should find himself strongly moved to join with
them, and should be turned thereby into another man from what he had been
while he lived in a private capacity. The Spirit of God, by his ordinances,
changes men, wonderfully transforms them; Saul, by praising God in the communion
of saints, became another man, but whether a new man or no may be questioned.
III. He directs him to proceed in the administration of his
government as Providence should lead him, and as Samuel should advise him. 1. He
must follow Providence in ordinary cases (v. 7): "Do as occasion shall
serve thee. Take such measures as thy own prudence shall direct thee."
But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and
would be the most critical juncture of all, when he would have special need of
divine aids, he must wait for Samuel to come to him, and must tarry seven
days in expectation of him, v. 8. How his failing in this matter proved his
fall we find afterwards, ch. 13:11. It was now a plain intimation to him that he
was upon his good behaviour, and, though a king, must act under the direction of
Samuel, and do as he should order him. The greatest of men must own themselves
in subjection to God and his word.
Saul has now taken his leave of Samuel, much amazed, we may well
suppose, at what has been done to him, almost ready to question whether he be
awake or no, and whether it be not all a dream. Now here we are told,
I. What occurred by the way, v. 9. Those signs which Samuel had
given him came to pass very punctually; but that which gave him the greatest
satisfaction of all was this, he found immediately that God had given him another
heart. A new fire was kindled in his breast, such as he had never before
been acquainted with: seeking the asses is quite out of his mind, and he thinks
of nothing but fighting the Philistines, redressing the grievances of Israel,
making laws, administering justice, and providing for the public safety; these
are the things that now fill his head. He finds himself raised to such a pitch
of boldness and bravery as he never thought he should be conscious of. He has no
longer the heart of a husbandman, which is low, and mean, and narrow, and
concerned only about his corn and cattle; but the heart of a statesman, a
general, a prince. Whom God calls to any service he will make fit for it. If he
advance to another station, he will give another heart, to those who sincerely
desire to serve him with their power.
II. What occurred when he came near home. They came to the
hill (v. 10), that is, to Gibeah, or Geba, which signifies a
hill, and so the Chaldee here takes it as a proper name; he met with the
prophets as Samuel had told him, and the Spirit of God came upon him, strongly
and suddenly (so the word signifies), but not so as to rest and abide upon him.
It came on so as to go off quickly. However, for the present, it had a strange
effect upon him; for he immediately joined with the prophets in their devotion,
and that with as much decorum and as great a transport of affection as any of
them: He prophesied among them. Now,
1. His prophesying was publicly taken notice of, v. 11, 12. He
was now among his acquaintance, who, when they saw him among the prophets,
called one another to come and see a strange sight. This would prepare them to
accept him as a king, though one of themselves, when they had seen how God had
advanced him to the honour of a prophet. The seventy elders prophesied before
they were made judges, Num. 11:25. Now, (1.) They all wondered to see Saul among
the prophets: What is this that has come to the son of Kish? Though this
school of the prophets was near his father's house, yet he had never
associated with them, nor shown them any respect, perhaps had sometimes spoken
slightly of them; and now to see him prophesying among them was a surprise to
them, as it was long after when his namesake, in the New Testament, preached
that gospel which he had before persecuted, Acts 9:21. Where God gives another
heart it will soon show itself. (2.) One of them, that was wiser than the rest,
asked, "Who is their father, or instructor? Is is not God? Are they
not all taught of him? Do they not all owe their gifts to him? And is he
limited? Cannot he make Saul a prophet, as well as any of them, if he please?"
Or, "Is not Samuel their father?" Under God, he was so; and Saul had
now lately been with him, which, by his servant, he might know. No marvel for
him to prophesy who lay last night under Samuel's roof. (3.) It became a
proverb, commonly used in Israel, when they would express their wonder at a bad
man's either becoming good, or at least being found in good company, Is
Saul among the prophets? Note, Saul among the prophets is a wonder to a
proverb. Let not the worst be despaired of, yet let not an external show of
devotion, and a sudden change for the present, be too much relied on; for Saul
among the prophets was Saul still.
2. His being anointed was kept private. When he had done
prophesying, (1.) It should seem he uttered all his words before the Lord, and
recommended the affair to his favour, for he went straight to the high place
(v. 13), to give God thanks for his mercies to him and to pray for the
continuance of those mercies. But, (2.) He industriously concealed from his
relations what had passed. His uncle, who met with him either at the high place
or as soon as he came home, examined him, v. 14. Saul owned, for his servant
knew it, that they had been with Samuel, and that he told them the asses were
found, but said not a word of the kingdom, v. 14, 15. This was an
instance, [1.] Of his humility. Many a one would have been so elated with this
surprising elevation as to proclaim it upon the house-top. But Saul, though he
might please himself with it in his own breast, did not pride himself in it
among his neighbours. The heirs of the kingdom of glory are well enough pleased
that the world knows them not, 1 Jn. 3:1. [2.] Of his prudence. Had he
been forward to proclaim it, he would have been envied, and he knew not what
difficulty that might have created him. Samuel had communicated it to him as a
secret, and he knows how to keep counsel. Thus it appears that he had another
heart, a heart fit for government. [3.] Of his dependence upon God. He does not
go about to make an interest for himself, but leaves it to God to carry on his
own work by Samuel, and, for his own part, sits still, to see how the matter
will fall.
Saul's nomination to the throne is here made public, in a
general assembly of the elders of Israel, the representatives of their
respective tribes at Mizpeh. It is probable that this convention of the states
was called as soon as conveniently it might, after Saul was anointed, for, if
there must be a change in their government, the sooner the better: it might be
of bad consequence to be long in the doing. The people having met in a solemn
assembly, in which God was in a peculiar manner present (and therefore it is
said they were called together unto the Lord, v. 17), Samuel acts for God
among them.
I. He reproves them for casting off the government of a prophet,
and desiring that of a captain. 1. He shows them (v. 18) how happy they had been
under the divine government; when God ruled them, he delivered them out of
the hand of those that oppressed them, and what would they desire more?
Could the mightiest man of valour do that for them which the Almighty God had
done? 2. He likewise shows them (v. 19) what an affront they had put upon God
(who had himself saved them out of all their tribulations, by his own
power, and by such as he had immediately called and qualified) in desiring a
king to save them. He tells them in plain terms, "You have this day
rejected your God; you have in effect done it: so he construes it, and he
might justly, for your so doing, reject you." Those that can live better by
sense than by faith, that stay themselves upon an arm of flesh rather than upon
the almighty arm, forsake a fountain of living waters for broken cisterns. And
some make their obstinacy in this matter to be a presage of their rejecting
Christ, in casting off whom they cast off God, that he should not reign over
them.
II. He puts them upon choosing their king by lot. He knew whom
God had chosen, and had already anointed him, but he knew also the peevishness
of that people, and that there were those among them who would not acquiesce in
the choice if it depended upon his single testimony; and therefore, that every
tribe and every family of the chosen tribe might please themselves with having a
chance for it, he calls them to the lot, v. 19. Benjamin is taken out of all the
tribes (v. 20), and out of that tribe Saul the son of Kish, v. 21. By this
method it would appear to the people, as it already appeared to Samuel, that
Saul was appointed of God to be king; for the disposal of the lot is of the
Lord. It would also prevent all disputes and exceptions; for the lot
causeth contentions to cease, and parteth between the mighty. When the tribe
of Benjamin was taken, they might easily foresee that they were setting up a
family that would soon be put down again; for dying Jacob had, by the spirit of
prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule
as a lion; Benjamin shall only ravin as a wolf, Gen. 49:10, 27. Those
therefore that knew the scriptures could not be very fond of the doing of that
which they foresaw must, ere long, be undone again.
III. It is with much ado, and not without further enquiries of
the Lord, that Saul is at length produced. When the lot fell upon him, every one
expected he should answer to his name at the first call, but, instead of that,
none of his friends could find him (v. 21), he had hidden himself among the
stuff (v. 22), so little fond was he now of that power which yet, when he
was in possession of, he could not without the utmost indignation think of
parting with.
1. He withdrew, in hopes that, upon his not appearing, they
would proceed to another choice, or thus to express his modesty; for, by what
had already passed, he knew he must be the man. We may suppose he was at this
time really averse to take upon him the government, (1.) Because he was
conscious to himself of unfitness for so great a trust. He had not been bred up
to books, or arms, or courts, and feared he should be guilty of some fatal
blunder. (2.) Because it would expose him to the envy of his neighbours that
were ill-affected towards him. (3.) Because he understood, by what Samuel had
said, that the people sinned in asking a king, and it was in anger that God
granted their request. (4.) Because the affairs of Israel were at this time in a
bad posture; the Philistines were strong, the Ammonites threatening: and he must
be bold indeed that will set sail in a storm.
2. But the congregation, believing that choice well made which
God himself made, would leave no way untried to find him out on whom the lot
fell. They enquired of the Lord, either by the high priest, and his
breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord
directed them where they should find him, hidden among the carriages, and thence
they fetched him, v. 23. Note, None will be losers at last by their
humility and modesty. Honour, like the shadow, follows those that flee from it,
but flees from those that pursue it.
IV. Samuel presents him to the people, and they accept him. He
needed not to mount the bench, or scaffold, to be seen; when he stood upon even
ground with the rest he was seen above them all, for he was taller than any of
them by head and shoulders, v. 23. "Look you," said Samuel,
"what a king God has chosen for you, just such a one as you wished for; there
is none like him among all the people, that has so much majesty in his
countenance and such a graceful stateliness in his mien; he is in the crowd like
a cedar among the shrubs. Let your own eyes be judges, is he not a brave and
gallant man?" The people hereupon signified their approbation of the
choice, and their acceptance of him; they shouted and said, Let the king
live, that is, "Let him long reign over us in health and prosperity."
Subjects were wont to testify their affection and allegiance to their prince by
their good wishes, and those turned (as our translation does this) into
addresses to God. Ps. 72:15, Prayer shall be made for him continually.
See Ps. 20:1. Samuel had told them they would soon be weary of their king, but,
in the mind they are now in, they will never be so: Let the king live.
V. Samuel settles the original contract between them, and leaves
it upon record, v. 25. He had before told them the manner of the king (ch.
8:11), how he would abuse his power; now he tells them the manner of the
kingdom, or rather the law, or judgment, or constitution, of it, what power
the prince might challenge and the utmost of the property the subject might
claim. He fixed the land-marks between them, that neither might encroach upon
the other. Let them rightly understand one another at first, and let the
agreement remain in black and white, which will tend to preserve a good
understanding between them ever after. The learned bishop Patrick thinks he now
repeated and registered what he had told them (ch. 8:11) of the arbitrary power
their kings would assume, that it might hereafter be a witness against them that
they had drawn the calamity upon themselves, for they were warned what it would
come to and yet they would have a king.
VI. The convention was dissolved when the solemnity was over: Samuel
sent every man to his house. Here were no votes passed, nor, for aught that
appears, so much as a motion made, for the raising of money to support the
dignity of their new-elected king; if therefore he afterwards thinks fit to take
what they do not think fit to give (which yet it was necessary that he should
have), they must thank themselves. They went every man to his house, pleased
with the name of a king over them, and Saul also went home to Gibeah, to
his father's house, not puffed up with the name of a kingdom under him. At
Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be
a king, as one mindful of the rock out of which he was hewn, he will make his
own city the royal city, nor will he be ashamed (as too many are when they are
preferred) of his mean relations. Such a humble spirit as this puts a beauty and
lustre upon great advancements. The condition rising, and the mind not rising
with it, behold how good and pleasant it is! But,
1. How did the people stand affected to their new king? The
generality of them, it should seem, did not show themselves much concerned: They
went every man to his own house. Their own domestic affairs lay nearer
their hearts than any interests of the public; this was the general temper. But,
(1.) There were some so faithful as to attend him: A band of men whose hearts
God had touched, v. 26. Not the body of the people, but a small company, who
because they were fond of their own choice of a king, or because they had so
much more sense than their neighbours as to conclude that if he was a king he
ought to be respected accordingly, went with him to Gibeah, as his life-guard.
They were those whose hearts God had touched, in this instance, to do
their duty. Note, Whatever good there is in us, or is done by us, at any time,
it must be ascribed to the grace of God. If the heart bend at any time the right
way, it is because he has touched it. One touch is enough, when it is divine.
(2.) There were others so spiteful as to affront him; children of Belial, men
that would endure no yoke, that would be pleased with nothing that either God or
Samuel did; they despised him (v. 27) for the meanness of his tribe and
family, the smallness of his estate, and the privacy of his education; and they
said, How shall this man save us? Yet they did not propose any man more
likely; nor, whomsoever they had, must their salvation come from the man, but
from God. They would not join with their neighbours in testifying an affection
to him and his government, by bringing him presents, or addressing him upon his
accession to the crown. Perhaps those discontented spirits were most earnest for
a king, and yet, now that they had one, they quarrelled with him, because he was
not altogether such a one as themselves. It was reason enough for them not to
like him because others did. Thus differently are men affected to our exalted
Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant
that submit to him, rejoice in him, bring him presents, and follow him wherever
he goes; and they are those whose hearts God has touched, whom he has made
willing in the day of his power. But there are others who despise him, who
ask, How shall this man save us? They are offended in him, stumble at his
external meanness, and they will be broken by it.
2. How did Saul resent the bad conduct of those that were
disaffected to his government? He held his peace. Margin, He was as
though he had been deaf. He was so far from resenting it that he seemed not
to take notice of it, which was an evidence of his humility and modesty, and the
mercifulness of his disposition, and also that he was well satisfied with his
title to the crown; for those are commonly most jealous of their honour, and
most revengeful of affronts, that gain their power by improper means. Christ
held his peace when he was affronted, for it was the day of his patience; but
there is a day of recompence coming.
1 Samuel 10 Bible Commentary
Matthew Henry Bible Commentary (complete)
We left Samuel and Saul walking together, probably some private way over the fields down from Ramah, perhaps in the paths of the vineyards, and Saul expecting to hear from Samuel the word of God. Now here we have, I. The anointing of Saul then and there (v. 1). The signs Samuel gave him (v. 2-6). And instructions (v. 7-8). II. The accomplishment of those signs to the satisfaction of Saul (v. 9-13). III. His return to his father's house (v. 14-16). IV. His public election by lot, and solemn inauguration (v. 17-25). V. His return to his own city (v. 26, 27). It is a great work that is here a doing, the setting up not only of a monarch, but of monarchy itself, in Israel; and therefore in all the advances towards it much of God is seen.
Verses 1-8
Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.
I. He anointed him and kissed him, v. 1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. 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, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Ps. 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.
II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, v. 2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, v. 3, 4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (v. 5, 6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, ch. 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, 2 Ki. 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Ps. 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.
III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (v. 7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, v. 8. How his failing in this matter proved his fall we find afterwards, ch. 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
Verses 9-16
Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told,
I. What occurred by the way, v. 9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
II. What occurred when he came near home. They came to the hill (v. 10), that is, to Gibeah, or Geba, which signifies a hill, and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets in their devotion, and that with as much decorum and as great a transport of affection as any of them: He prophesied among them. Now,
1. His prophesying was publicly taken notice of, v. 11, 12. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Num. 11:25. Now, (1.) They all wondered to see Saul among the prophets: What is this that has come to the son of Kish? Though this school of the prophets was near his father's house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, Acts 9:21. Where God gives another heart it will soon show itself. (2.) One of them, that was wiser than the rest, asked, "Who is their father, or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?" Or, "Is not Samuel their father?" Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel's roof. (3.) It became a proverb, commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or at least being found in good company, Is Saul among the prophets? Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still.
2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place (v. 13), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But, (2.) He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, v. 14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom, v. 14, 15. This was an instance, [1.] Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that the world knows them not, 1 Jn. 3:1. [2.] Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.
Verses 17-27
Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, v. 17), Samuel acts for God among them.
I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (v. 18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (v. 19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.
II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, v. 19. Benjamin is taken out of all the tribes (v. 20), and out of that tribe Saul the son of Kish, v. 21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen. 49:10, 27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.
III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (v. 21), he had hidden himself among the stuff (v. 22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.
1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.
2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, v. 23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.
IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, v. 23. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Ps. 72:15, Prayer shall be made for him continually. See Ps. 20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live.
V. Samuel settles the original contract between them, and leaves it upon record, v. 25. He had before told them the manner of the king (ch. 8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (ch. 8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.
VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,
1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, v. 26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (v. 27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.
2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.