1 Samuel 10:23 Komentář

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 (Sa1 10:1). The signs Samuel gave him (Sa1 10:2-6). And instructions (Sa1 10:7-8). II. The accomplishment of those signs to the satisfaction of Saul (Sa1 10:9-13). III. His return to his father's house (Sa1 10:14-16). IV. His public election by lot, and solemn inauguration (Sa1 10:17-25). V. His return to his own city (Sa1 10:26, Sa1 10:27). 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.

INTRODUCTION TO FIRST SAMUEL 10 In this chapter we read of Saul's being anointed king by Samuel, Sa1 10:1, and of certain signs given as confirming the same, which should come to pass, and did, before Saul got to his father's house, Sa1 10:2, of his arrival at his father's house, and of what passed between him and his uncle there, Sa1 10:14, of Samuel's calling all Israel together at Mizpeh, and of the election of Saul by lot to be king, and of his being declared such, Sa1 10:17, and of his return to his city, being respected by some, and despised by others, Sa1 10:26.

And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus (k), an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made: that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity: and all the people shouted; made a general ado: and said, God save the king; or "let the king live" (l); they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity. (k) Apud Euseb. Praepar. Evangel. l. 9. c. 30. p. 447. (l) "vivat rex", Pagninus, Montanus, &c.

36. The prelate stands in the midst of the people when his strength is observed by all his subjects. For to stand is a mark of virtue. He who does good works steadfastly, therefore, stands. And because good works provide an example to those of lesser rank, he is seen to stand in the midst of the people, not in solitude. This is also fittingly understood as referring to the uprightness of intention. For he who stands with uprightness of body raises his head on high. But he who does good publicly does not stand with the strength of his work if he does not possess uprightness of intention. The king is therefore said to stand in the midst of the people so that the model of the holy prelates of the Church may be shown; because they ought to display good works as an example to their subjects, yet they should avoid receiving the glory of the world for that same good work. But he adds how great he ought to appear, and says: And he was taller than all the people from his shoulder and upward. 37. We have shown at length above that the outstanding greatness of body in holy preachers signifies the increase of perfection. Therefore he is seen as exalted in the midst of the people, who, placed at the summit of virtues, is not unknown by his subjects. Indeed the right order for a chosen preacher is that before the loftiness of ecclesiastical eminence, he ascend the summit of virtue, that for the honor of God he obtain the summit of glory, but shine with greater loftiness through the revealed perfection of virtues. Such a Pastor indeed is greatly to be proclaimed by perfect men, and to be desired and loved by the lesser ones.

Samuel anoints Saul captain of the Lord's inheritance, Sa1 10:1. Instructs him concerning his return home, whom he should meet, and what he should do, Sa1 10:2-8. Saul meets a company of prophets, the Spirit of the Lord comes on him, and he prophesies among them, Sa1 10:9-13. He meets his uncle, and converses with him, Sa1 10:14-16. Samuel calls the people together to Mizpeh, and upbraids them for having rejected the Lord as their king, Sa1 10:17-19. Lots are cast to find out the person proper to be appointed king; Saul is chosen, Sa1 10:20-24. Samuel shows the manner of the king, and writes it in a book, Sa1 10:25. Saul goes to Gibeah; and certain persons refuse to acknowledge him as king, Sa1 10:26, Sa1 10:27.

SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27) Then Samuel took a vial of oil--This was the ancient (Jdg 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (Sa1 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (Sa2 2:4; Sa2 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (Kg1 1:39; Kg2 11:12; Kg2 23:30; Ch2 23:11). kissed him--This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Psa 2:12).