1 Samuel 9:11 Komentář

Samuel had promised Israel, from God, that they should have a king; it is strange that the next news is not of candidates setting up for the government, making an interest in the people, or recommending themselves to Samuel, and, by him, to God, to be put in nomination. Why does not the prince of the tribe of Judah, whoever he is, look about him now, remembering Jacob's entail of the sceptre on that tribe? Is there never a bold aspiring man in Israel, to say, "I will be king, if God will choose me?" No, none appears, whether it is owing to a culpable mean-spiritedness or a laudable humility I know not; but surely it is what can scarcely be paralleled in the history of any kingdom; a crown, such a crown, set up, and nobody bids for it. Most governments began in the ambition of the prince to rule, but Israel's in the ambition of the people to be ruled. Had any of those elders who petitioned for a king afterwards petitioned to be king, I should have suspected that person's ambition to have been at the bottom of the motion; but now (let them have the praise of what was good in them) it was not so. God having, in the law, undertaken to choose their king (Deu 17:15), they all sit still, till they hear from heaven, and that they do in this chapter, which begins the story of Saul, their first king, and, by strange steps of Providence, brings him to Samuel to be anointed privately, and so to be prepared for an election by lot, and a public commendation to the people, which follows in the next chapter. Here is, I. A short account of Saul's parentage and person (Sa1 9:1, Sa1 9:2). II. A large and particular account of the bringing of him to Samuel, to whom he had been before altogether a stranger. 1. God, by revelation, had told Samuel to expect him (Sa1 9:15, Sa1 9:16). 2. God, by providence, led him to Samuel. (1.) Being sent to seek his father's asses, he was at a loss (Sa1 9:3-5). (2.) By the advice of his servant, he determined to consult Samuel (Sa1 9:6-10). (3.) By the direction of the young maidens, he found him out (Sa1 9:11-14). (4.) Samuel, being informed of God concerning him (Sa1 9:17), treated him with respect in the gate (Sa1 9:18-21), in the dining-room (Sa1 9:22-24), and at length in private, where he prepared him to hear the surprising news that he must be king (Sa1 9:25-27). And these beginnings would have been very hopeful and promising if it had not been that the sin of the people was the spring of this great affair.

Here, I. Saul, by an ordinary enquiry, is directed to Samuel, Sa1 9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (Sa1 9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh 1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However, 1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, Sa1 9:12, Sa1 9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (Sa1 7:17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us." 2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, Sa1 9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father. II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself. 1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, Sa1 9:15, Sa1 9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (Sa1 8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo 3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job 33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, Co2 3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (Sa1 8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect. 2. When Saul came up towards him in the street God again whispered Samuel in the ear (Sa1 9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.

INTRODUCTION TO FIRST SAMUEL 9 This chapter gives an account of Saul, the person the Lord had appointed to be king of Israel; it relates his descent, and describes his person, Sa1 9:1 and how seeking his father's asses, which were lost, he providentially came to the place where Samuel dwelt, Sa1 9:3 and being advised by his servant, and approving of his advice, he concluded to go to him, and inquire the way he should go, Sa1 9:6 and being directed by some young maidens, they found him presently in the street going to a feast, Sa1 9:11 and Samuel having some previous notice from the Lord of such a person's coming to him that day, when he met him invited him to dine with him, and obliged him to stay with him that day, Sa1 9:15 satisfied him about his asses, and gave him a hint of the grandeur he was to be raised to, to which Saul made a modest reply, Sa1 9:20 and Samuel treated him at the feast in a very respectable manner, Sa1 9:22 and privately communed with him of things preparatory to what he was about to make known unto him, Sa1 9:25.

And as they went up the hill to the city,.... For the city was built upon an hill, from whence it had the name of Ramah, which signifies high and lifted up: they found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family; see Gill on Gen 24:11; see Gill on Gen 24:15; see Gill on Gen 24:16. R. Akiba (e) makes this observation, that whenever a man meets maidens coming out of a city before he goes into it, it is a token of prosperity to him; and instances in the cases of Abraham's servant, of Jacob, and of Moses, and here of Saul, who was informed of a kingdom, and anointed for it, see Gen 24:14 Exo 2:16, and said unto them, is the seer here? meaning, is he in the city? or is he at home? or is he in the country? (e) In Pirke Eliezer, c. 36. fol. 39. 1. 2.

Well therefore is it said of Saul and his servant that they came into the city and ascended the slope of that same city, because indeed when the perfection of holy men is sought in their subjects, it is not the imperfect members but the chosen and perfect ones that must be sought out. For artisans too first begin their works, then adorn them. A painter too, when he desires to apply beautiful colors or gold, first lays down a baser color. Therefore, whoever wishes to judge the skill of artisans should look not at their unfinished works but at the completed ones. Let him therefore ascend the slope of the city, so that he who desires to find the Seer may discover him. For the slope is a low and sunken place. In that part of the city, indeed, those are represented who have not yet advanced to a higher manner of life. We therefore ascend the slope when we avoid setting before ourselves as an example the level ground of weak hearers. And then indeed we find the girls going out to draw water: because we behold the beauty of holy minds in a more perfect way of life. The girls are indeed the minds of the elect, pure through innocence, beautiful through the splendor of virtues. And because they preserve their beauty in a more hidden life, they cannot be seen unless they go out to draw water. The girls draw water when chosen souls, from the deep sorrow of their present exile, pour forth streams of tears. They are said to draw water because, while they remember themselves cast down in this valley of tears, mourning, they send, as it were, the rope of thought into the deep, from which they draw the waters of tears with labor. Then also they are seen going out: because although what they are like within remains hidden, they nevertheless appear in their eyes; and how much they love their Creator is shown by those who endure life amid such great sorrow of the present age. From these, therefore, one must ask: Where is the Seer? Because the dwelling place of the perfect is then well known when it is shown to us by those who, through the progress of their life, are close to their way of living. But preachers have different places. For they have one place for themselves, another for their subjects: because indeed in themselves they dwell in the loftiest contemplation, but for their subjects they descend to the mountain of teaching. Through contemplation they are as if in heaven; and because what they teach is lofty, they both descend when they teach and yet keep themselves on high while speaking sublime things. The more perfect hearers, therefore, are close to their ruler not when he is in the highest contemplation, but on the lower mountain of teaching. Wherefore the girls also answer and say: "He is here, behold, before you: for today he has come into the city."

And when they ascended the slope of the city, they found the maidens, etc. With his followers of his incarnation, and as the Lord began to teach the sublime precepts of the new life to the first believers, humble and chaste souls appeared, having come forth from the hiding places of their sins by confessing, and to draw waters in joy from the wells of the Savior, taught beforehand by John, which he eagerly seeks, if he seeing asks among them, because, examining the consciences of each coming to him, he investigates whether they have understood John the prophet of truth or received his words with love.

Saul's lineage and description; he is sent by his father to seek some lost asses, Sa1 9:1-5. Not finding them, he purposes to go and consult Samuel concerning the proper method of proceeding, Sa1 9:6-14. The Lord informs Samuel that he should anoint Saul king, Sa1 9:15, Sa1 9:16. Samuel invites Saul to dine with him, and informs him that the asses are found; and gives him an intimation that he is to be king, Sa1 9:17-21. Saul dines with Samuel, and afterwards he is taken to the house-top, where both commune together, Sa1 9:22-27.

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.

SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (Sa1 9:1-14) a mighty man of power--that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.

as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.

As they were going up to the high place of the town, they met maidens coming out of the town to draw water; and on asking them whether the seer was there, they received this answer: "Yes; behold, he is before thee: make haste, now, for he has come into the town to-day; for the people have a sacrifice to-day upon the high place." Bamah (in the singular) does not mean the height or hill generally; but throughout it signifies the high place, as a place of sacrifice or prayer.