1 Samuel 10:26 Kommentar

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.

But the children of Belial said,.... Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was; and in a jeering scornful manner said: how shall this man save us? whose family is so mean, and whose tribe is so small, that they can give but little assistance to deliver us out of the hands of our enemies, the Philistines and Ammonites; intimating, that a king ought to have been of a rich family, and a large tribe, and a prince in it, whose interest and influence were great, not only in his own tribe, but in others, which would enable him to engage in war with an enemy, and protect the people; but what, as if they should say, can be expected from "this man?", this mean contemptible man, of no birth nor fortune, brought up in an obscure manner, and altogether inexpert in things civil and military? and they despised him; on account of the above things, not only in their hearts, but spared not to speak out, and use opprobrious language, and with which their actions and conduct agreed: and brought him no presents; as others did, and as it was usual when a king came to the throne; nor were any visits made unto him, in token of their subjection to him, and complacency in him, and by way of congratulation of him, see Kg1 4:21 the Targum is, they did not salute him, or ask of his welfare: but he held his peace, or "was as one that is deaf and dumb" (o); took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed. (o) "et fuit veluti surdus", Pagninus, Montanus, Vatablus; "fuit quasi obmutescens", Drusius; "veluti tacens aut silens", so some in Vatablus; so the Targum. Next: 1 Samuel Chapter 11

Accordingly, there is no doubt that human wills cannot resist the will of God, “who has done whatever he pleased in heaven and on earth,” and who has even “done the things that are to come.” Nor can the human will prevent him from doing what he wills, seeing that even with human wills he does what he wills, when he wills to do it. Take, for instance, the case of Saul. When God willed to give the kingdom to Saul, was it in the power of the Israelites to subject themselves to him or not to subject themselves? In a sense, yes; but not in such a way that they were able to resist God himself. As a matter of fact, God carried the matter through by means of the wills of people themselves, having, as he undoubtedly does, the almighty power to bend human hearts in whatever direction he pleases. So it is written: “And Samuel sent away all the people, everyone to his own house. Saul also departed to his own house in Gibeah; and there went with him a part of the army, whose hearts God had touched. But the children of Belial said, ‘Shall this fellow be able to save us?’ And they despised him, and brought him no presents.” Surely, no one will say that any of the children of Belial, whose hearts God had not so touched, did go with him.

In vain also do they object that what we have established from Scripture in the books of Kings [which includes Samuel] and Chronicles—that when God wills the accomplishment of something which ought not to be done except by people who will it, their hearts will be inclined to will this, with God producing this inclination, who in a marvelous and ineffable way works also in us that we will—is not pertinent to the subject with which we are dealing. What else is this but to contradict without saying anything? Unless perhaps they gave you some explanation of why it seems this way to them, but you have chosen not to mention it in your letters. But what that explanation could be, I do not know. Do our brothers perhaps think that because we have shown that God so acted in the human hearts and led the wills of those whom it pleased him to lead, that Saul or David was established as king, these examples are not pertinent to the subject, since it is one thing to reign temporally in this world and another to reign eternally with God? Do they suppose, accordingly, that God moves the wills of those whom he has wished to the creation of earthly kingdoms but that he does not move them to the attainment of a heavenly kingdom?

39. If a plain historical narrative is sought, what could ever have been stated more clearly? But if we attend to the force of each individual word, great things are enclosed within this simplicity of words. For the people are said to have been dismissed to their home, but the king is reported not to have been dismissed to his home, but to have gone away. Separately also it speaks of the homes of the people and of the home of the king: because the people are reported as dismissed to their home, and the king as having gone away to his own. Yet the people were dismissed before the king went away. Concerning the departing people it is also carefully indicated that they did not go all at once, but each one is reported to have gone away to his own home. But concerning those who followed the king it does not say: "A part of the army went away, each one after the king," but: "A part of the army went with him." Finally, those who follow the king are reported to have had their hearts touched by God; those who despise the king are called sons of Belial. This manner of speaking is certainly not simple, but is very subtle for one who knows how to consider not what merely sounds on the surface, but what is wisely intimated within. What does it mean, then, that the king is said to go away to his home, but the people to be dismissed? We have shown that the king designates the pastor of the Church, and the people designate his subjects. Now to go is the act of one who is free; to be dismissed belongs to one who can be held back. The king is therefore said to go away so that in the person of the preacher, freedom of spirit may be proclaimed. Teachers can indeed go when they wish and return, because they are strong in good work and wise in their inner disposition. They come, indeed, when they go out to their subjects either by the example of good work or by the word of preaching. They go away when they return to the secret place of the mind and inwardly arrange what they are about to do outwardly. Inasmuch as they remain daily in this contemplation, they are, as it were, hidden within their home. The king is therefore said to go away to his home because the preacher, proven by the work of eternal life and secure in the teaching of wisdom, is free to go out to his labors and to enter into the counsels of the mind. 40. But the people is sent to its own house, because faithful subjects are not free to arrange what they wish, but only what is commanded. They are sent away as if held under constraint, while they are directed to do what is ordered and to avoid presuming what is not ordered. And because they are sent to diverse works, each one of them is sent to his own house. For in order that we may well accomplish those things which they command us, before we appear in the work, we are hidden within in internal consideration. Therefore our kings send each of us to our own house, because they command us to go to those things which they enjoin upon us through the secret disposition of the mind. They indeed command well, but if we neglect to foresee the manner of our action, we scatter with an inconsiderate mind what has been well commanded. Therefore each one returns to his own house, when every faithful subject anticipates by arranging through the counsel of the mind the work of obedience that he sets before himself. But because after the king was chosen the people was sent to its own house before the king is said to have departed, something else can be signified in this. For those who receive the king go to their own house when each subject prepares himself by considering, so that he may render faithful obedience to him whom he has asked to be set over him. In this place, therefore, the point is not to consider things already commanded, but to subject oneself with the lowest disposition to things about to be commanded. And for the king to go to his own house is to consider how he may command with discretion those who are prepared. Therefore the house of the king is one thing, and that of the subject people another; because the former consider with a lofty mind the journeys of subjects that must be arranged, while the latter prepare to carry out the commands of their superiors through the strength of their inmost purpose. Whence also the house of the king is reported to be situated in Gibeah. For Gibeah means "lofty." Therefore the house of the king is shown to be in Gibeah, because the chosen teacher strives not to dwell by thinking on low and earthly things, but to meditate on high and heavenly things. Whence also it is well said that a part of the army goes with him to Gibeah, because those who are strong against the devil follow their chosen pastor to the heights of virtues. Therefore a part of the army is said to go with the king, because in the holy Church very many are faithful who know how to humbly obey their superiors but do not know how to think lofty thoughts. They know indeed how to carry out what is commanded, but they do not know how to foresee what should be commanded to others. For Paul was, as it were, commemorating the soldiers of this part when he wrote to the Colossians, saying: "Aristarchus my fellow prisoner greets you, and Mark the cousin of Barnabas, and John who is called Justus, who are of the circumcision: these alone are my helpers in the kingdom of God" (Col. 4:10). Likewise, addressing the Romans, he says: "Greet Prisca and Aquila, my helpers" (Rom. 16:5). And a little later: "Timothy my helper greets you, and Lucas, and Jason" (ibid. 21). He called his disciples helpers, because they were lesser in rank but sharers of the labor; they were subject to the Apostle by the humility of obedience, but while they preached with him the glory of the eternal kingdom, equally defended the truth with him, resisted the unbelievers, and bravely endured the persecutions inflicted upon them, they were, as it were, soldiers of the king in the war of God. A part of the army is said to go with the king to Gibeah, because perfect disciples are co-helpers of their teachers in the lofty governance of the holy Church; they bring what aid they can through the height of virtue, but they serve through humility those whom they help. 41. And because only those can do this who have been prevented by the grace of the Holy Spirit, when part of the army is said to go with the king, it is added: 'Whose hearts God had touched.' For since we are accustomed to touch with a finger, God touches the hearts of the Saints when He bestows upon them the grace of the Holy Spirit. And they feel His touch: because, having received the gift of inward virtue, they are stirred from the weakness of their carnality. They immediately become soldiers of the heavenly army, because through the power of the Holy Spirit they abandon what is weak and are prepared for undertaking mighty deeds in the warfare of Christ.

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.

A band of men - Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See Sa1 11:5.

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).

And Saul also went home to Gibeah--near Geba. This was his place of residence (see Jdg 20:20), about five miles north of Jerusalem. there went . . . a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."