1 Samuel 9:4 Kommentar

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.

And they passed through Mount Ephraim,.... The mountainous part of that tribe, which lay contiguous to the tribe of Benjamin, where it might be supposed the asses had strayed to: and passed through the land of Shalisha; a tract in the tribe of Benjamin, so called from some illustrious person, prince, and duke of it; in it very probably was the place called Baalshalisha; Kg2 4:42 and which perhaps is the same Jerom calls (x) Bethshalisha; and says there was a village of this name in the borders of Diospolis, almost fifteen miles distance from it to the north, in the Tamnitic country; though Bunting (y) says it was situated in Mount Ephraim, eight miles from Jerusalem to the northwest: but they found them not; the asses, neither in Mount Ephraim, nor in the land of Shalisha: then they passed through the land of Shalim which some take to be the same with Salim, where John was baptizing, Joh 3:23 but Jerom says (z) it was a village on the borders of Eleutheropolis, to the west, seven miles distant from it: and there they were not; the asses could not be found there: and he passed through the land of the Benjamites; or rather of Jemini, which was in Benjamin, so called from a famous man of that name; for it cannot be thought they should pass through the whole tribe of Benjamin in one day. And, according to Bunting (a), from Gibeah, the native place of Saul, through the mountain of Ephraim, and the land of Shalisha, to the borders of Shalim, were sixteen miles; and from thence to Jemini, in the tribe of Benjamin, sixteen more: but they found them not; the asses. (x) De loc. Heb. fol. 89. K. (y) Travels of the Patriarchs, &c. p. 129. (z) De loc. Heb. fol. 94. L. (a) Travels of the Patriarchs, &c. p. 126.

And because through the five senses of the body they fall into those same darknesses of sins, they are sought in five regions where they cannot be found, namely Mount Ephraim, the land of Shalisha, and Shaalim, and the land of the Benjaminites, and Zuph. For everyone is hidden where he is cast down through sin; and as one who is lost, it is not known where he is, when he abandons the light of justice in which God placed him. Hence it is that in paradise after the sin, He seeks the first man, saying: "Adam, where are you?" (Gen. 3:9). As if to say: Because I do not find you in the light in which I placed you, show yourself where you have placed yourself. Hence He inquires about the dead Lazarus, saying: "Where have you laid him?" (John 11:34). But the one whom He sought as lost, He commanded to come forth that He might find him, saying: "Lazarus, come out." Therefore man is lost when he sins; he is found when, now repenting, he declares his sin against himself. For since through the sacred Scriptures the sinner is commanded: "Declare your iniquities first, that you may be justified" (Isa. 43:26, according to the LXX), when the one who has sinned begins to be justified by confessing, he is now seen in the light, where he is now found to be placed. Now Saul, who seeking the donkeys did not find them, represents the character of a learned preacher, but one newly beginning. Almighty God indeed does not allow him to bear the fruit of preaching, lest he esteem the conversion of sinners as a cheap thing, since he can easily convert them to the Lord. The conversion is therefore delayed, so that the converted may be cherished all the more; and the preacher loves them all the more greatly, the more clearly he sees that he cannot quickly win them over. But while holy men cannot convert others through their preaching, they begin to fear intensely for themselves—lest they displease Almighty God in the very thing by which they thought they were greatly pleasing Him. And it often happens that the hearts of new preachers are so frightened that they now resolve to abandon the office of preaching itself and to devote themselves to God through silence.

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.

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.

he passed through mount Ephraim--This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.