1 Samuel 10:3 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.

Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there: and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it: and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen 35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus (c), they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus (d), it was but one kid: and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev 2:4. and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num 15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine. (c) Antiqu. l. 6. c. 4. sect. 2. (d) lbid.

6. When we wish to make good progress in holy conduct, it is necessary for us to gather for ourselves the examples of very many of the elect; for bees too cannot produce honey if they do not gather it from various flowers. Well therefore does Saul pass from some men to others, because the more abundantly we observe the examples of the saints, the better we are instructed. Indeed the flowers of eternal fruits are the works of the saints, which, when they are drenched with the dew of heavenly love, from them we gather that by which we may be filled for our own instruction and for the benefit of others. For Saul goes from there and passes on beyond, when the untrained preacher advances through the examples of the elect, and from the observed virtue of one, goes to explore the conduct of another. Often it delights him to admire in some the labor of preaching, often in others the strength of good works; he venerates those who speak and strives to imitate those who act. He looks at some to see with what beauty they shine outwardly, while the splendor of others he examines not in their outward conduct but in their innermost being. Hence it is also well said that when he passes on, he is reported to come to the oak of Tabor. For the oak is a shady and strong tree. In this tree indeed the more hidden conduct of the saints is expressed. For the men of this manner of life, since they do not go out to the exterior works of the active life, are as if in shadow, because they cannot feel the fires of temptations. For since they rest in heavenly desire, the farther removed they are from the love of the world, the more peacefully they remain in the shadow of refreshment. But this shadow is of a strong tree, because the conduct of the saints despises earthly things all the more powerfully as it rises more purely into the love of heavenly things. It is also strong, because those who love only the heavenly things which they see powerfully endure the adversities of the world. And because those who disdain to look upon earthly things through love are in the great light of interior splendor, the oak itself is said to be of Tabor. For Tabor is interpreted as "coming light." For light comes when the inner brightness of the Creator opens itself to the chosen mind. Therefore it is called the oak of Tabor, because hidden conduct, by despising earthly things, acts so that it may more clearly behold the intimate light of the Creator. For we are hidden when we guard our senses in the fear of God. And then indeed we perceive the coming light, because when the members of the body are well governed, the grace of the Creator is poured back into our mind. And it should be noted that he who knew that the father was anxious for him on account of those who were leaping into the pits is said to come to the oak of Tabor. For the preachers of the holy Church frequently praise virtues to which they themselves cannot devote themselves. They preach indeed the secret of the contemplative life; but since they are anxious for the care of their subjects, they avoid clinging to the secrets of that life. As if Samuel were to say: Those men praise the pursuit of contemplation to you; but since they cannot hold what they praise, it must be sought in others. Therefore we pass on to the oak of Tabor when from the holy preachers we learn that the pursuit of the contemplative life is praiseworthy; but we seek its perfection in those who devote themselves to it spiritually. The three men, therefore, who find the anointed king at the oak of Tabor designate those who are perfect in the pursuit of the contemplative life. They are rightly said not to be found by the king, but to find the king there. For they are not found, because they are hidden. But they themselves find us, because they open to us the light of their hidden conduct when they deign to do so. They are not found, because they withdraw their life from every testimony of men. But they find us, because through the affection of charity they show us something of their light for imitation. They likewise do not bring forth their virtues for imitation except to those who desire with great longing to obtain and practice them. Therefore it is necessary for us first to come to the oak of Tabor, so that we may be able to be found by those three men. For we are already as if in the shadow of the coming light when we are inflamed with great desires for the highest contemplation. 7. Then therefore three men appear to us: because those who deign to show themselves to us who desire them are strong in the guard of speech, thought, and deed. For they cannot be persons of a more hidden life if they had kept open the doors of their eyes, heart, and mouth. Because therefore they guard the heart from foolish thought, the mouth from idle talk, and the whole body from wicked action, they are three; but they are men, because they observe that same guard most bravely. Three men therefore appear to us: because when we behold such persons, we perceive in them the strength of virtue. They are certainly in the shadow of the coming light; because they can see the inner light of the Creator all the more clearly, the more zealously they guard a pure heart from the defilement of the world. To such persons indeed the Lord appeared rising from the dead; such persons the Holy Spirit filled. For concerning that secret place it is said: "When it was evening on the first day of the week, and the doors were shut where the disciples were for fear of the Jews" (John 20:19). And again: "After eight days his disciples were again within, and Thomas with them; Jesus came, the doors being shut, and stood in the midst and said to them: Peace be to you." Concerning another secret place likewise it is written: "When the days of Pentecost were being fulfilled, all the disciples were together in the same place, and suddenly there came from heaven a sound of a rushing mighty spirit, and it filled the whole house where they were sitting. And there appeared to them divided tongues, as of fire, and it sat upon each one of them, and they were all filled with the Holy Spirit" (Acts 2:1). Those indeed have closed doors who, against the negligence of human falling, keep the functions of the body restrained under a strong guard. They are also within, because they rest in the inward love of the heavenly life. To these assuredly the risen Lord appears, because they behold his glory all the more clearly, the more strictly they follow the mystery of his passion through contempt of the world. These also can be filled with the Holy Spirit, as though in a house; because those receive abundantly the gifts of his graces who have prepared themselves to receive them by despising visible things. 8. Who are rightly said to ascend to the Lord in Bethel. For Bethel means "house of God." And what is the house of God, if not that house which the inaccessible light inhabits? The inaccessible light is also the revelation of His divinity. It is light, indeed, because it can be seen in some manner by pure hearts. In its fullness it fills all things, yet abundantly filling all things, it is not grasped. It is grasped, indeed, so that it may fill, but in filling it is not grasped, for though it fills all things, it is not exhausted. The revelation of the Creator, therefore, because it is so great an immensity of light that it illumines all things and is confined in nothing — since it is seen and yet not comprehended — is inaccessible light. These three men, then, ascend to the Lord, because those who guard themselves in a more hidden life are raised up to the contemplation of the divine light. But because they cannot yet attain to the very appearance of God Almighty, they are said to ascend in Bethel. For whatever the human mind can think about Almighty God is not God. But when by thinking it transcends all things, when it considers that whatever it can fashion for itself of inmost light, whatever of inner sweetness and delight, whatever of spiritual pleasure, is believed to be less than that reality, it nevertheless arrives at a certain light which is not God but which God inhabits. And because then the soul of the elect is wonderfully inflamed, wonderfully refreshed, and enjoys ineffable delight, it is compelled to consider how ineffable must be the light, the sweetness, and the delight which is God Himself, if so immense is that light which He inhabits and which is not He Himself. Moses had indeed ascended to the Lord in Bethel when he was speaking with Him on the mountain. But he who had arrived at the light which God inhabits was seeking the light which was God Himself, saying: "Show me Your face" (Exod. 33:13). Of whom it is also written: "The Lord spoke to Moses face to face" (ibid.). What does it mean that Moses speaks with the Lord face to face, and yet entreats the Lord to show him His face? But the face of God is the knowledge of Him. Now God is known through a mirror, and He is known through Himself. Through a mirror here, through Himself in heaven. The mirror is that light which God inhabits; but He Himself is that light which He is (1 Cor. 13:12). And Moses, who is said to see God face to face and yet asks to see His face (Exod. 33:13) — what does he more rightly signify than the perfection of the elect, who already gaze upon the mirror of that supreme light, yet ardently desire to attain to the very truth of that light? This knowledge of the light does not satisfy the desires of the elect but rather arouses them; that other knowledge, however, both satisfies and arouses. For it is so delightful a thing that it is ineffably desired, and so full that those who have always beheld it with great longing are always satisfied with ineffable fullness. The men, therefore, who ascend to the Lord are said to ascend in Bethel, because however much we advance in this life, we can see the very light of the Creator through a mirror, but we are by no means able to see it in itself. 9. And because only the humble are exalted to this sublime vision, it is well said of these same men: 'That one was carrying three kids, another three cakes of bread.' For he carries three kids who, in penitence, considers that he has sinned by mouth, heart, and deed. For since sinners are signified by kids, those who at the final judgment are to be placed at the left hand of the eternal Judge are expressed by the name of kids. Therefore he carries three kids to the Lord who does not cease to consider in penitence the sins of deed, word, and thought. And he is indeed a man, and yet he carries kids; because he strongly guards against sinning, but does not cease to make satisfaction as though he were a sinner. For he was a man and was carrying kids, who said: 'In many things we all offend' (James 3:2). And because they strive to blot out by penitence the sins they confess, one carries three kids and another carries three cakes of bread. For we referred the cakes of bread above to the affliction of penitence; because if bread sometimes signifies the pleasure of the present life, bread is twisted when we are tormented for the past pleasure of the flesh. Hence King Hezekiah too, when he is pierced with penitence, promises that he will twist the royal pleasures, saying: 'I will recount all my years in the bitterness of my soul' (Isaiah 38:15). For when the carnal mind dissolves into the pleasures of sin, it has, as it were, its day; because it joyfully beholds what it does. Therefore the days of the reprobate mind are evil pleasures. Therefore the sinner recounts all his days; because when he comes to his senses through divine grace, he does not cease to make satisfaction for all his evils. For first one is said to carry three kids, then another three cakes of bread; so that the virtue of each elect person may appear, who is strong in good work, humble in self-estimation, afflicted through the contrition of penitence. And because they cannot be of such great perfection unless, out of love for eternal goods, they have forgotten temporal things, the third is said to carry a flask of wine. For he carries a flask of wine who has filled his mind with the warmth of the Holy Spirit, by which he both eagerly strives after the things ahead by running forward, and leaves behind the things that are past, as if in the great forgetfulness of intoxication. For he was carrying kids who said: 'Christ came to call sinners, of whom I am the chief' (1 Timothy 1:15). And because he was also carrying a cake of bread, he says: 'I chastise my body and bring it into subjection' (1 Corinthians 9:27). But as though drunk with the wine of a flask, he says: 'Forgetting what is behind and stretching forward to what lies ahead, I press on toward the goal for the prize of the heavenly calling of God in Christ Jesus' (Philippians 3:13). Therefore three men ascend to the Lord and bring three kids, three cakes of bread, and a flask of wine: because those devoted to the pursuits of a more secluded life rise to the contemplation of the true light by the merit of humility.

And when you depart from there, and go further, etc. Increasing the course of his teaching, the Savior arrived at the point of revealing to the disciples the secret of his passion, signifying that he was to bestow the gifts of the highest light on the world. Indeed, Thabor, which is a very high mountain and is interpreted as the coming light, in both name and position, smiles upon the mysteries of the life-giving cross, whose sacraments the Lord, revealing them, sought devoutly, and found all the mighty confessors of the Holy Trinity ascending to God in the Church with devout progress, which is Bethel, that is, the house of God; who, according to the grace given to them, some offered the richest remedies of penance for thought, speech, and action; others offered strengthening provisions of Sacred Scripture for the heart of man, revealed by divine gift in a threefold manner; others brought the most fervent cups of compunctive love in earthen vessels of the heart to be dedicated to God. While each in their own rank recognized Christ the Savior and wished for his incarnation to bring about the world's salvation, they gave him a double interpretation of the Scriptures; that after the first reading of the history, which was completed before his incarnation through the law, he might also open the allegorical and anagogical sense, which either pertains to the truth of present grace or to the beatitude of future life, through the act of the assumed dispensation. Surely, he also accepted these loaves from the hand of those who offered when he revealed to the disciples a worthy operation according to merits, so that they might understand the Scriptures. To this, if I am not mistaken, the interpretation of the three loaves rightly resonates; because in the Gospel, the importunate petitioner, urged by necessity, equally seeks and receives three loaves from a faithful friend (Luke 11). And in Leviticus, the loaves to be offered as a sacrifice are commanded to be prepared in three kinds of baking: namely, in the oven, in the pan, and on the griddle (Leviticus 2). We are nourished with the bread baked on the griddle when we receive those things which are openly and literally said or done without any cover to safeguard the soul's health. But with the bread fried in the pan, we seek what is often reviewed and reconsidered in the surface of the letter, to see what in it allegorically suits the mysteries of Christ, the state of the Catholic Church, and the correction of individual morals. Moreover, we seek the bread of the word in the oven when we also comprehend in the anagogical scripture, that is, by the upward lifting intention of the mind, those things which we cannot yet see, but hope to live out in the future.

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.

Three men going up to God to Bethel - Jacob's altar was probably there still, Gen 28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice. The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.

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).

the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant. three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.