1 Samuele 10:4 Commento

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.

And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity: and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread: which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

But what they are in themselves and what they are to others, he sets forth, saying: 'And when they have greeted you, they will give you two loaves, and you shall receive them from their hand.' Holy men greet us when they announce to us the eternal goods of salvation. Those who greet us in the body incline their head to show reverence to the one greeted. But for spiritual men to incline the head is to bring down their mind from the highest contemplation. For if they do not incline the head, they cannot greet; because they do not instruct us with salutary teaching if they do not bring down their mind from the highest contemplation of heavenly things. For then they show us great reverence: because they do not consider those to be small for whose sake they deign to descend from their lofty summit. 10. But while the future king is greeted, two loaves of bread are given to him. For two loaves are given to the preacher being ordained, when he is taught to weep for sins not only his own, but those of others. He has, therefore, one twisted loaf when he is afflicted for his own sins; he has the other when he strives to lament the sins of his subjects. But the Psalmist, more clearly suggesting this bread, says: "Rise up after you have sat down, you who eat the bread of sorrow" (Psalm 126:2). Hence he confesses to the Lord, saying: "You will feed us with the bread of tears, and you will give us drink in tears with measure" (Psalm 79:9). The twisted loaf, therefore, is the bread of sorrow and the bread of tears. And perhaps for this reason that one man carried three twisted loaves: because there were three who were going together, so that when they divided them among themselves, each would have one loaf apiece. This can also fittingly be understood of the goats. In this matter, what is to be noted except that men of a more secluded life, while they maintain a solitary way of living, do not have care for others? They therefore have one goat and one loaf, who are pricked with compunction only for their own sins and are not burdened by those of others through pastoral office. And because those who are of the same perfect way of life emulate in themselves the affliction of the flesh, fittingly one carries three loaves, another three goats, and a third a flask of wine. For it is as though one carries what all are about to offer or eat; and all eat or offer what one carries, when each one, kindled by pious emulation of them, has in himself good examples for others and does not neglect to imitate the good things that others have. And because the twisted loaves of bread are spoken of in the feminine gender, this surely suggests that for him who is pricked with compunction by habit, from some tears still more tears arise. For the affliction of the penitent is, as it were, fruitful as in the feminine sex; because the more often one is pricked with compunction, the more abundant streams of tears are supplied to him. To Saul, therefore, not one loaf but two are given, because it is not enough for the preacher to weep for himself alone. Let him therefore receive two loaves from the hands of the men, so that he may learn to weep by the example of the perfect, but may recognize that weeping is necessary both for himself and for his subjects. And because by the hand power is sometimes understood, the men have three loaves in hand; because those who have advanced to the heights of contemplation possess weeping in the strength of their power. For because they do not wish to be dissolved in vain joy when they could be, they are rightly able to weep when they wish. We indeed, being weak and negligent of the guard of our mind, even when we wish to be moved to compunction and to weep for our sins, are unable to do so. For since spiritual tears are produced from a great fervor of the spirit, we who are bound by the cold of our negligence are prevented from quickly growing warm unto tears. Rightly, therefore, those who are said to appear to the future king at the oak of Tabor are said to have loaves in their hands; because those who are perfect in the contemplation of the secluded life possess what is profitable for their subjects through the observance of virtues. 11. And it should be noted that Samuel commands the anointed king, saying: "And you shall receive from their hand." What better meaning can be gathered from this phrase than what is plainly seen: namely, that we do not willingly imitate the affliction found in holy men? For those who seek the honor of prelacy and its dignity are innumerable, but those who desire the labor of ministry and the affliction of the flesh that comes with that same prelacy are few. We gladly wish to be exalted above others, but we avoid mourning their sins. For we see the loaves offered to us, but we refuse to receive them from the hands of those offering, because we observe the affliction in chosen men that we do not imitate. Therefore let the prophet command, saying: "You shall receive from their hand." So that whoever desires to be a fit ruler of the Church should by no means refuse to take up what has been spoken. It is also fitting that Saul is first led to men leaping over great ditches, and then to those who carry loaves, young goats, and wine: so that the untrained preacher may learn from some to despise the heights of the world, and from others to offer the affliction of the flesh and the sacrifices of tears to almighty God on behalf of himself and those under his care.

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.

And they will salute thee - ושאלו לך לשלום veshaalu lecha leshalom, "And they will inquire of thee concerning peace," i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum, Peace to you! is the mode of compellation: Alicum essalaam, To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

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).