1 Samuel 10

Ver. I. JL HEN Samuel took a vial of oil. It was the business of a prophet to anoint a king, as Abarbincl observes upon Exod. xxx. Which he proves from this example of Samuel’s anointing Saul, and afterward David; and Nathan’s anointing Solomon, and the prophet (which the Hebrew doctors say was Jonah) anointing Jehu, (2 Kings ix. 1. 6,) This unction seems to have been in the open fields: but that it was done at a fountain, because Solomon was there anointed, cannot be proved (as the Hebrew doctors would have it) from that single instance; which will not make a general rule. Nor can it be proved, that this was sacred oil taken from the tabernacle, but rather common: for Samuel was no priest, and therefore could not meddle with that which was kept there; nor was he now near nn(o that place.. And poured it upon his head.] There is no order of God, that we read of, for the anointing of kings: but it had been an ancient custom, two hundred years before this time, as appears from the parable of Jotham. (See on Judg. ix. 8.)’ Aud it was now used by Samuel, that their king might be like the kings of other nations, as they desired. In aftcrtimes they were far superior to them, if we may believe the’Hebrew doctors; who say the family of David had the privilege to* be anointed with the same holy oil, wherewith the high-priest was anointed. For though the law appropriated it unto him, yet there was a dispensation Avith the law, manifested by some prophet. For certain it is, that Solomon was anointed with oil taken from the tabernacle, (1 Kings i. 39.) Only, they say, there was a difference in tho form of anointing: the king being anointed in the form of a crown encircling his head; but the highpriest in the form of a cross, by one line drawn with the oil running down his forehead, and by another drawn by the oil between his eyebrows; which they call in the form of the Greek letter chi, having no mind to mention the name of the cross. (See Sclden’s Titles of Honour, p. 144. Do Success* in Pontific. lib. ii. cap. 9. Schickard’s JuS Regium, cap. 1. Theor.4.) And kissed him.’] In token of subjection and reverence to him; according to the custom of ancient times, (see Gen. xli.40.) and in those following, (PsaL ii.12.) This the Jews call neshikah shel gedolah, the kiss of greatness or majesty; in our language, the kiss of homage. And said, Is it. not because the Lord hath anointed thee to be captain over his inheritance?] That is, doubt not, but by authority from God thou art made the ruler of his people. This Was athing not easily to be believed, and therefore lie gives him three or four signs, in the following verses, to confirm his faith. But it must not be imagined, that now he was inaugurated; for that was done afterward, according to this prophetical prediction: which was kept so private, that it shewed he intended no more now, than to assure Saul he should be made king, and publicly installed their Sovereign. And’ they shall prophesy.] Sing the “praises of God, as the word prophesy sometimes signifies, (Exod. xv* 2h 1 Chron. xxv. 3.) In what manner this was done, it is not so easy for us now to define or specify (as Mr. Mede speaks). But one of them seems to have beei^ the precentor, to usher in the verse or ditty;* and the rest to have Answered, Ta atcpoTeXeina, the extremes, or last words of the verse. (See him, book i. discourse xvi. p. 78.) Ver. G. And the Spirit of God shall come upon thee, and thou shalt prophesy tvith them.] This was the highest assurance of all the rest, that Samuel anointed him by God’s authority; who vouchsafed suddenly to inspire him with such thoughts and affections, that he became like one of them, viz. a psalmist: able in an instant to compose hymns in the praises of God; or to accompany them in their melodies, which he had never learnt. For he was not bred in the school of the prophets. And shalt be turned into another man.] Endued with extraordinary prudence and courage, and such-like qualities, as fitted him for the government and conduct of God’s people.

1 Samuel 10:2

And tvhen thou art departed from me to-day, thou slialtfind two men by Rachel’s sepulchre, in the border Of Benjamin, at Zelzah: and they will say unto thee, TJie asses which thou wentest to seek are found: and, lo, thy father, &c] He foretelling Saul so exactly how many persons he should meet, and the place where, and what they would say to him, was an argument that he was a prophet; and therefore was to be believed in what he said to -hinT from God concerning the kingdom. Rachefs sepulchrewas in the way to Beth-lehcm, (Gen. xxxv.) which was in the tribe of Judah, but in the border of Benjamin. •. Ver. Q. Then shall thou go on forward from thence, and thou shall come to the plain of Tabor, and there shall meet thee three men going up to God to Beth-el.] This had been a religious place ever since the days of Jacob: as if, by God’s appearance to him there, it had been consecrated for prayer and sacrifice: and the tabernacle being now without the ark, and the ark in no determined place, they sacrificed in high places (as Samuel we read did in the foregoing chapter), and particularly here at Beth-el; where Jeroboam afterward settled one of his calves. But Fortunatus Scacchus thinks it no improbable conjecture, that they had no altar, but sacrificed upon the bare ground. (Myrothcc. Elseochrysm. Sacr. lib. ii. cap. 5.) One carrying three kids, and another three loaves, and another carrying a bottle of wine.] Intending to offer sacrifices of peace-offerings.

1 Samuel 10:4

And they will salute thee, and give thee two loaves of bread; which thou shalt receive at their hands. This may be looked upon as a third sign, or an appendix to the second. And it is the more remarkable, because this present which they made him, was a figure of that honour which tho people did him when he was declared their king. And if these loaves were two of the three which they were going to offer in sacrifice (as some think they were), the present was the more noble. But though this may be justified, by supposing them to be given to one that was faint with travelling, and which they might recruit at Beth-el; yet we may as well think, as Kimchi doth, that they were two loaves which they brought along with them for their own use in their journey: w T hich they freely imparted unto Saul; and Samuel bade him not refuse; but learn thereby, when he had abundance, to be kind to those who* were in want.

1 Samuel 10:5

After that thou shalt come to the hill of God. So called, because they were wont to sacrifice here; or because here was a school of the prophets, who were called men of God.. Some take this to be Gibeah, others Kirjath-jearim* Wliere is a garrison of the Philistines.] This makes it probable the hill beforcmentioncd was Geba, or Gibeah: for there they had a garrison, (xiii. 8.) which doth not contradict what was said vii. 13; For though the Philistines were subdued, and made no invasions upon the Israelites while Samuel lived; yet they might retain some strong holds, out of which they could not drive them. And it shall come to pass, when thou art come thither tti the city, that thou shalt meet a company of prophets.] Here it seems was a college of prophets, settled for the instruction of youth in the knowledge of the law and of piety (who were called the sons of the prophets), where, though the Philistines also had a garrison, yet in this they were better than many Christians (as Grotius observes)/ for they spared those places (when they conquered them) where learned men lived, and were dedicated to the study of religion. (See lib. iii* de Jure Belli et Pacis, cap. “11. sect. 10,).* Coming down from the high place.] Perhaps they came horn a sacrifice, which had been offered in the high place: and now praised God for his benefits, in the following manner. With a psaltery, and a tabret, and a pipe, and a harp, before Uiem.~] With* variety of instrumental music; among which the nevel (which we translate psaltery J was the chief: having its name, as the Jewish doctors fancy (in the Midrasch, upon* Psalm lxxxi.) from hence— that it put down all other instruments of music, as much as a wise man doth a fool. Bartolocciiis, in his Kirjath-Sepher, par. ii. foL 185, &c: gives a!n account of -this, and tho rest of the instruments here mentioned. With which I do not* think fit to trouble the reader; but only note, that this music was used in prophesying, because the minds of the prophets were thereby composed, and made apt to receive soft and good impressions, as Grotius here observes from many examples.

1 Samuel 10:7

And let it be, when these signs are come unto thee, that thou do as occasion shall serve thee. As if he had said, I cannot give.thee particular rules about every thing that is to be done by thee: but doubt not to undertake the government of the people: for God’s Spirit shall guide thee to do that which the present occasion requires. For God is with thee.~\ Be confident of good success in all thy undertakings, for God will be with thee, when thou goest out against thine enemies. The Chaldee paraphrast understands the foregoing words as if he had said, make all things belonging to a king, and then adds, for the Word of the Lord ivill be thy help.

1 Samuel 10:8

And thou shalt go down before me to Gilgal. A place which had been famous for many great things done there, when they first came to Canaan: and lay conveniently for all the tribes beyond Jordan to meet, now they dwelt there. And, behold, I will come down to thee, to offer burntofferings, and to sacrifice sacrifices of peace-offerings: seven days shalt thou tarry, till I come unto thee, and shew thee what thou shalt do.] This looks like another sign, which he gave him, of God’s presence with him, in future time. 4?, if he were obedient to his commands. For it cannot be understood of his going immediately to Gilgal; and staying there seven days: for the people were first to be called together to Mizpch, where he was made king, (ver. 17.) and after the defeat of the Ammonites he was confirmed in the kingdom at Gilgal, (xi. 14, 15.) And* then the next year, a war breaking out with the Philistines, all the people met at Gilgal, and Saul with them; waiting for Samuel to come, as he had appointed, to offer sacrifice; which Saul, being impatient of staying so long for him, offered himself, &c. (xii. 4. 8, 9.) and thereby forfeited God’s favour; whose prophet had assured him he would not fail to come to meet him hOre. But then these words must not be pointed as they are now, but as the Hebrew text will bear; retaining the same words, and only altering the pause or point in this manner: Thou shalt go down before me to Gilgal: and, behold, I will come unto thee to offer hurntofferings, and to sacrifice sacrifices of peace-offerings, wen days. Here is to be a pause; and then another sentence begins thus: Thou shalt tarry till I come unto thee, &c. As if he had said; Sec, in any case, that thou tarry till I come, and shew thee what thou shalt do. Which Samuel, perhaps, knew not himself at present: but intended to ask counsel of God;- and being fully instructed in this great business, then come to consecrate him (as Dr. Jackson conjectures), and establish him* in his king: dom; by a solemn sacrifice for seven days, such as Solo-J mon used at the consecration of the temple; (See his Third Sermon on Jer. xxvi. 19.; and the very same he repeats in his book of the Knowledge of Jesus Christ; chap. 17: parag.4.)

1 Samuel 10:9

And it was so, when he had turned his back to go from Samuel, God gave him another heart: and all these signs came to pass that day. So great was the goodness of God, that he immediately fulfilled the last arid chief of these signs: for he was no sooner gone from Samuel, but he felt another spirit come into him of wisdom and fortitude, to qualify him for the government of God’s people.” Which afterward God took away from him, because of his sins, xvi. 14. (See Psal. li. 12.)

1 Samuel 10:10

And when he came thither to the hilt, behold, a company of prophets met him j and the Spirit of the Lord came upon him, and he prophesied among them. He mentions not the other signs particularly, because they were not of such general concernment unto others; but for his own satisfaction: whereas this of the prophets meeting him, and his conversion into a prophet, was of great and universal concernment; to make’ the people reverence Jiim as their king, when they heard how God had honoured him with such an extraordinary gift from heaven.

1 Samuel 10:11

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied.among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the pro-, pltets?] It begat wonder in all those who knew his education, that he should on a sudden be inspired as they were, who were bred up in’ the school of the prophets: for though it was in the power of God alone to bestow, the gift of pro-; phecy upon men, yet commonly he endowed none with it, but such as were trained up in those studies which might dispose them for it. Forbad it been usual to invest those with this spirit, who had not been educated in’ such a course as might fit them to receive it, we cannot think it would have been so great a marvel now, as to give rise to this proverb. Which must not be understood, as Procopius Gazacus observes, as if Saul had perpetually the gift of prophecy; but that he received such a spiritual gift, whereby he at present prophesied; and was endued with prudence also to govern the people of God. Thus the seventy elders, who were to assist Moses, prophesied; but not always. It is observed by Erasmus, That this became a proverb, when they saw, " aliquem indecenter alieno gregi admixtum,” any man indecently mingled with* company that were strangers to him. Or, when they saw a sudden change wrought in any person; as Gregory Nazianzen applied it when he was chosen a bishop: 4< Saulr prophesied so much beyond expectation, and when nobody thought of it, that the miracle became a proverb."’ *

1 Samuel 10:12

And one of the same’ place ansivered and said,. But who is their father?. This wonder was presently satisfied by a prudent person among them, who bade them corisi- 2 L Microsoft® der who it was that made prophets: not men, nor merelygood education, but God alone; who was the father of all the children of the prophets (i. e. of their disciples), to teach them by his Spirit. Which he could bestow when he pleased upon any man, and make him a prophet, without the help of any other master; which was the causo of Amos, vii. 14. And that is the meaning of the word father in this place, which signifies the same with master or teacher. (See upon Gen. iv. 20, 21.)

1 Samuel 10:13

And when he made an end of prophesying, he came to the high place.) Herein he differed from the prophets who met him; that he prophesied but for a short time, this not being his office: and when he had done, he went up to the high place from whence they came down. Where was, I suppose, a place of worship, unto which he went up to give thanks to God for his gifts, and to pray to him to prosper him in the government he designed for him. Vcr. 14. And Sauts uncle.’] Who met him here in the high place, or in his way home.. Saidunto him and to his servant, Whither went ye?] How came you to stay so long before your return? s And he said, To seek the asses: and when tee saw that they were no ivhere.] In no place where they sought them. We came to Samuel.’] To be informed by him.

1 Samuel 10:15

And SanTs uncle said,’ Tell vie, I pray thee, what Samuel said unto you?) What discourse they had with him. -

1 Samuel 10:16

And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom y whereof Samuel spake, he told himnot. Lest he should seem to have.been seeking so high a dignity: and because hitherto Samuel thought fit it should be kept a secret between them two. i Vcr. 17. And Samuel called the people together.) How long after he departed from Samuel we are not told; but now resolved to declare God’s choice of Saul to be their king more publicly. i Unto the Lord to Mizpeh.] Which was a very famous place, where they used to meet upon great occasions, (see chap, vii.) and God was pleased to be present (as hath been before observed) wheresoever there was a general assembly of his people, for the common good. (See upon Judg. xx. 1.) Yet one cannot well imagine, that every person of the whole body of all Israel were called hither unto this convention: but by the people we are to understand all the elders and heads of their tribes, who governed and represented the rest: and accordingly that which follows is to be interpreted.

1 Samuel 10:18

And said unto the children of Israel, Thus saith the Lord God of Israel, I brought Israel out of Egypt, and delivered yoxiout of the hands of the Egyptians, and out of the hand of all kingdoms, of them that oppressed you.] He commemorates the benefits they received from him, ever since they were in Egypt; from whence he brought them; and suffered none of the kingdoms that lay in their way to Ganaan to obstruct their passage: and since they came there delivered them from many heavy oppressions. *

1 Samuel 10:19

And ye have this day rejected your God, %vho himself saved you out of all your adversities and tribulations.) By raising up judges, whensoever they cried to him for help: who never failed to conquer all their enemies. • And ye have said unto him, Nay.] When he desired them COMMENTARY UPON [ciiap.x. tocontinuo under his government, (hey refused, and would not be denied what they asked. But set a king over us. 2 They would not any longer be governed by God, but have a king settled over them; to whom they might resort for help. Now therefore present yourselves before the Lord by your tribes, and by your thousands.] Into which their tribes were divided. This was a wonderful obstinacy and stupidity, that, after God had given them time to consider what it was they desired, and what difference there was between his government, and that of the kings round about them, they should not relent; but persist to the last in their resolution; and imagine that a king could save them, though God was not with him.

1 Samuel 10:20

And when Samuel had caused all the tribes of Israel to draw near. Unto the place where the lots were to be drawn, in the presence of the heads of their tribes and families, who represented all the rest. The tribe of Benjamin was taken.] This is a phrase used in the seventh of Joshua, about the discovery of him, who had offended in the accursed tiling: which all agree was by lots. And so Rasi and Ralbag understand it here: though Kimchi imagines God told him by nrim and thummim, out of what tribe and family their king should be taken. Which is not probable, because the ark was not now at Mizpeh; before which tho high-priest was to stand, when he consulted the Divine Majesty by urim and thummim*'

1 Samuel 10:21

JVJien he caused the tribe of Benjamin to draw near by their families, the family of Matriwas taken, and Saul the son of Kish was taken. The holy writer shortens this account of casting lots: but it is pretty evident they were cast four times: in the first the tribe of Benjamin was taken; in the second the family of Matri in that tribe was taken: but there being several households in that, family, it w r as cast a third time, that they might know in what house their king was, and that of Kish w r as taken: and in his house, by a new lottery, Saul was taken: and he took this course, as to prevent all dispute, so to give him the greater authority over them, as a person divinely appointed; according to what God had said, Dent. xix. 15. And it is very observable, that Plato himself acknowledges a government appointed by lots to be Gco^tX^ apX$ v > a government beloved of God, (lib. iv. de Legibus.) Here interpreters are wont to inquire, why their first king should be chosen out of the smallest tribe, sprung from the youngest son of Jacob, and out of the smallest family in this tribe: especially since Judah all along had the preeminence among his brethren, and the great King was promised to spring from him. To which (his seems to be a reasonable satisfaction; that this* king being extorted by their undutiful importunities, and given them in anger (as I before observed), God was pleased to express his dislike of it by this choice: whereby he also intended to take them off, from depending on their king (whose power was small) so much as on himself. And when they sought him, he could not be found.] Having, withdrawn himself, either out of feebleness of spirit (as some think), or rather out of modesty, he declined so high an authority, unless imposed upon him: or, perhaps, being affrighted when he heard Samuel still representing God as offended with them, for asking a king: which was to reject his government. Microsoft® CHAP. X.] THE FIRST BOOK OF SAMUEL. “Ver. 22. Therefore theij inquired of the Lord further, if the man should come thither. And the Lord ansivered.] From hence Abarbinel argues, that God directed them, both by lot, and by urim and thummim. Which if it be true, then, though the ark was not there, yet they inquired of the Lord in the usual way, and he was pleased to give answers any where, in great and weighty cases. As Abiathar inquired of the Lord with the ephod for David, at Keilah and at Ziklag, (xxiii. 9. xxx. 7.) Behold, he hath hid himself among the stuff.] Or, among the carriages. Here the Jews observe, that whosoever flies dominion, him dominion follows. For when they told Saul he was chosen king, he said he was not fit for that office, and bade them inquire again by urim and thummim: which they make the meaning of the word further. And while they were going to make this inquiry, he went and hid himself, till the oracle discovered him. (See Buxtorf, Hist. Urim et Thummim. cap. 3. p. 307.)

1 Samuel 10:23

And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people, from the shoulders and upwards. A princely person, and of a majestic aspect: as Cora. Nepos describes Iphicrates in the account he gives of his life, cap. 3. " Fuitet animo magno et corpore, imperatoriaque forma, ut ipso aspectu cuivis injiceret admirationem sui.” He was great both in mind and body, having a form so imperial, that his very aspect struck every one with admiration of him. And thus P. Cunseus observes, that not only barbarous people, but the most polite nations did, w Majestatem corporis venerari," look upon a majestic body with veneration, lib. i. de Itepub. Hebr. p. 85. Which appears by what Homer saith of Agamemnon, Iliad, iii. ver. 166. and Virgil of J2neas and Turnus: the latter of which he describes just like Saul, lib. vii. ver. 7S2. " Ipse inter primos pnestanti corpore Turnus Vertitur, arma tenens^ et toto vertice supra est."

1 Samuel 10:24

And Samuel said unto all the people, See ye him whom the Lord hath chosen. Though the people wero resolutely bent to have a king, yet they were sensible none could make one but God. And therefore they came, in the beginning of this business, to ask one of his prophets. But Samuel could riot constitute one without Divine direction and appointment, as appears by the first verse of this chapter, where he saith, the Lord hath anointed thee; and the lot whereby ho was publicly chosen was cast before the Lord, (ver. 19. 23.) And accordingly here he tells them, the Lord hath chosen him. Thus afterward the Lord commanded David to be anointed, (xvi. 1. 3.) and among all his sons Solomon was particularly appointed by God to succeed him, (1 Chrori. xxix. 5.) That there is none like him among all the people?] Such was his stature and his aspect, that, as Josephus expresses it, l%&xi re airavruyv, koIto vipoe %v fiaaikiKurraToc, he excelled, and was most kingly in his height, (lib. vi. Antiq. cap. 5.) And all the people shouted.] All that were then present, except some; profane fellows, who wero so far from owning him for their king that they despised him. And said, God save the king.] In the Hebrew, let the king live, that is, be prosperous. The same form of words was used in after-ages when they made kings, (1 Kings i. 34. 39. 2 Kings xi. 12. 2 Chron. xxiii. 11.) All this being dono at Mizpeh, when Samuel set up the great stone called Ebenezer, it is not improbable that Saul was there declared their king.

1 Samuel 10:25

Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. The right of the king, which he had laid before the people, upon their first desire to have one, (viii. 11.) ho now wrote in a book, and laid up before the Lord: that it might be a witness against them, that all the evils which hereafter befel them, were drawn upon them by their own desires. ForwhatPetrusCuneeus saith, thathe wrote the words mentioned Deut. xvii. 16, &c. is altogether unlikely: they being laid up before the Lord long ago, when the law was put by the side of the ark, (Deut. xxxi. 26.) Josephus said a great deal better, (lib. Vi. Antiq. cap. 5.) Ta /uXXovra wpPfoiaQai Katca yptyai, &c. The prophet having written the evils that should befal them, he read them in the cars of the king, and then laid up the book in the tabernacle of God, to be a testimony unto future ages of what he had foretold. A duplicate of this writing, it is likely, he left with the elders of the people. And Samuel sent all the people away, every man to his Jiouse.] The people were not dismissed by Saul, who would not presently take upon him to exercise his’authority. For Samuel was there, who had been for many years their supreme governor. That is, sixteen years (as Sir J. Marsham computes) before the inauguration of Saul: and he lived eighteen “years after, as Josepbus saith, in the latter end of the sixth book of his Antiquities; during which time he exercised the power of a judge. Ver. 2G. Saul also went home to Gibeah.] In this he still shewed his humility: going to his own home, which was no princely palace. And tliere went with him a band of men, who$e heart God had touched.] A company of stout valiant men, of great resolution: whom God inclined to follow him, as his guard. Or, were moved, perhaps, by the authority of Samuel (who was a man of God), to go and attend him.

1 Samuel 10:27

And the children of Belial said. Some very lewd men (see upon Deut. xiii. 13.) who hated all government: and being, it is probable, men of some rank and quality, were proud, and despised a person of such a small family. How shall this man save us?] They would not vouchsafe so much as to call hiin by his name; but insolently con-r temned him, as one of no note, who had no power to deliver them.;, t And they despised him, and brought him no presents.] As the manner was to do unto their kings in the eastern countries, when they first tendered their service to them. Which was a token of their benevolence, subjection, and joy. Thus the Psalmist represents the people offering gifts to the Messiah, Psal. xlv. and lxxii. Jonathan thus expresses it in this place, They did not come to wish him a happy reign. But he held his peace.’] This was an act of great’ prudence: which declared he was endued with an extraordinary spirit; which enabled him to dissemble his knowledgo of the scorn they put upon him. For if he had taken notice of it, he must have punished it; and it had not been safe to begin his reign with anything of severity: therefore he wisely ordered himself, as if he did not observe their neglect. Corn. Bertram thinks, in his book de Repub. 2L2 Microsoft® 25G A COMMENTARY UPON [chap. XI. Jud. cap. 10. that these men refusing to be governed by Saul, he retired for awhile, and led a private life: leaving Samuel to administer all affairs, as he had done for many years. But whether that be true or not, it is evident Saul, in the beginning of his reign, was endued with a spirit of singular wisdom and moderation: and was none of those princes whom Dion Prusceus describes, (Orat. de Regno, p. 5.) natcapiZovrag i%ovaiav fitr avoiae, who bless and praise power, joined with folly and ivant of understanding.