1 Samuel 9:16 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.

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.

Tomorrow about this time I will send thee a man out of the land of Benjamin,.... Who without any thought or design of his own, but merely directed by the providence of God, should come to him, not expecting a kingdom; at most only to hear of his father's asses, and which way he should take to find them; missing the finding of which would and did bring him thither: and thou shalt anoint him to be captain over my people Israel; the leader, ruler, and governor of them; to which high office he was to be appointed by pouring oil upon him, and was the first king on whom this ceremony was performed, and from whence he was called the Lord's anointed: that he may save my people out of the hands of the Philistines; who, since Samuel was grown old, made encroachments upon them, built garrisons on their borders, and made, it is very probable, incursions upon them, and ravages and oppressions of them: for I have looked upon my people; with an eye of pity and compassion: because their cry is come unto me; by reason of the oppressions of the Philistines, and the war they were threatened with by the Ammonites; though Abarbinel thinks this refers to their importunate cry, supplication, and request to have a king set over them.

However, since the rank of kingship underlies all worth and power and rule, by this title the royal power of Christ is authoritatively and primarily indicated (for the anointing of kingship, as we learn in the historical books, comes first), and all the force of the other titles depends on that of royalty. For this reason, the person who knows the separate elements included under it also knows the power encompassing these elements. But it is the kingship itself which declares what the title of Christ means.

He is also described as a man coming from the land of Benjamin. He is called a man on account of the strength of his works; from the land of Benjamin, on account of his right confession of faith. Benjamin indeed means "son of the right hand." Who then is called this son of the right hand, if not he of whom it is written: "He ascended into heaven, and sits at the right hand of the Father" (Mark 16:19)? The land of Benjamin therefore is the holy Church. Because therefore the heretics have been expelled from this land, the king comes from the land of Benjamin, when one who is not polluted by any heresy but is catholic in faith receives the primacy of the holy Church. He enjoys the title of "man" if he is firm in faith and strong in action. He indeed is commanded to be anointed as leader over the people of the Lord: because the outward sacraments profit those priests who are not unworthy of the gifts of those same sacraments. Or priests are anointed when through the ministry of those who ordain them they receive an increase of spiritual graces. Whence it also follows: "He shall save my people from the hand of the Philistines." As anointed ones they can save others, because they have received spiritual graces more abundantly. For those who save the people are anointed over the people: because those who are appointed by the Lord to govern others receive the spiritual gifts of charisms by which they can benefit them; and they are superior in merits also to those whom they precede in rank. And because often a good pastor is chosen on the merit of a good people, it is well added: "Because I have looked upon my people." Likewise, because a good pastor must be sought from the Lord with great prayers, it is added: "Their cry has come to me." But perhaps some are troubled, because what is said here and what was said above seem contradictory. For there he says: "They have not rejected you, but me, that I should not reign over them, according to all their works which they have done from the day I led them out of the land of Egypt even to this day" (1 Kings 8:7). But now he says: "You shall anoint him leader over my people Israel, and he shall save my people from the hand of the Philistines, for I have looked upon my people, for their cry has come to me." Above, a king is permitted to be appointed as if by one who is angry; now he is appointed as if by one who is merciful and kind. And who does not see how much these words of kindness differ from that sentence which was pronounced upon him by Samuel? "Because," he says, "you have rejected the word of the Lord, the Lord has rejected you from being king" (1 Kings 15:26). This we certainly resolve quickly if we examine carefully the force of the words themselves. For all these words of divine kindness are ascribed to the merits of the people: "He shall save my people;" and, "I have looked upon my people;" and, "their cry has come to me." Therefore a king is decreed to be appointed for those whose cry is heard. For even though Saul was to be cast from the kingdom for his future wickedness, nevertheless he had in himself, as long as he reigned, that by which he could benefit the people subject to him. He was certainly to be valiant in war, yet proud in mind. He would have that by which he would fall for himself, and that by which he would stand for others. Therefore, foreseeing that by which he could benefit his subjects, the Lord says: "He shall save my people from the hand of the Philistines;" and, "their cry has come to me." Yet still it seems very contradictory that he should be believed to hear the cry of that people who are rebuked for having rejected him. To which it must be answered: that in that people there were both the reprobate and the elect. There, then, the reprobate are accused of having rejected the Lord; here the desires of the elect reach the ears of almighty God. From which what is to be gathered, except that it is often good for the elect that wicked rulers are appointed? It is therefore not surprising if God is angered, as it were, at his own rejection, and yet appoints a king: because the very office of the future king was both bad and good. Bad, indeed, because proud; but good, because vigorous in the defense of his subjects. And we see all of this happening now in the holy Church: because very often the one who receives her primacy is one who is useful to others in word, yet swollen with pride in his own mind. By preaching virtues, he destroys vices as if by standing firm, but by thinking highly of himself, he falls. Thus by preaching he saves the people of God, but by swelling with pride he casts himself down headlong. Like a mighty king, by his word he crushes the hidden adversaries of God's people, but through pride he falls from the height of the kingdom. Therefore a king is not appointed for his own sake, but only for the people; when one is permitted to preside in the holy Church who tramples upon the good things he preaches, either by being proud or by living wickedly.

But the Lord had revealed Samuel's ear, etc. And God the Father had revealed the secrets of His mystery to John, while the state of the Mosaic law was still standing, saying: Because after you have manifested to the world the day of the new grace compared in all respects to the legal figures as almost equal in the span of hours, I will send to you a man from the land of the son of the right hand, that is, who bears flesh not conceived by male seed, but sacred singularly by divine work, who according to his name will save the people who believe in me, eager to see God, from the power of darkness; this man baptizing and seeing anointed with the Holy Spirit, you will begin to proclaim him as the leader of my people to all.

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.

Thou shalt anoint him to be captain - Not to be king, but to be נגיד nagid or captain of the Lord's host. But in ancient times no king was esteemed who was not an able warrior. Plutarch informs us that Alexander the Great esteemed the following verse the most correct, as to its sentiment, of any in the whole Iliad of Homer: - Ουτος γ' Ατρειδης ευρυκρειων Αγαμεμνων, Αμφοτερον βασιλευς τ' αγαθος, κρατερος τ' αιχμητης. "The king of kings, Atrides, you survey; Great in the war, and great in acts of sway." Pope.

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.