1 Samuele 10:5 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.

After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, Sa1 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, Sa1 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, Sa1 13:3 as there was at this place, as follows: where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service: and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it: that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah: with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times: and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see Ch1 25:1, and in which sense it seems to be used in Co1 11:4.

12. A hill is the height of a mountain. What is more rightly understood by this hill than the holy intent of the Scriptures? It is indeed the height of a mountain, because it does not lie on the plain of the letter, but is exceedingly elevated in the sublimity of spiritual meanings. The untrained preacher therefore sets out on the right path of virtues if, after he has seen the public preachers and the secluded anchorites, he sees and recognizes the height of Scripture. In this matter it should be noted that we said Saul, in that he stood out above all the people from his shoulders and upward, signified a learned man of great conduct. Why then does he ascend to the hill of the Lord, so that he may come to the height of the Scriptures, which he already knows? But in a similar way it could have been asked about him why he went to see the men leaping over great ditches, when he was said to be a man of great conduct. To which it must be said: because he was shown to represent great men in conduct, but untrained in the ministry of preaching. He who can advance through the examples of better men both in the purity of contemplation and in the office of preaching ought to return to the height of the Scriptures, because the higher the life by which he advances, the more keenly he attends to the sublimity of sacred speech. Let the prophet therefore say: "After these things you will come to the hill of the Lord." As if to say: When you grasp the perfection of holy men through perfect imitation, you will advance into so great an understanding of Sacred Scripture that what you once thought you perceived in it sublimely will now seem plain. 13. There is the garrison of the Philistines: because those who fell from heaven through the drink of pride mock the Jews and heretics through the Scriptures. They stand therefore on the hill: because the hearts they possess they deceive in the Scriptures by the falseness of understanding. Therefore, as often as the Jews presume to ascend to the hill of the Lord, they are captured by the Philistines standing there. For while they think they understand the meaning of Scripture in a lofty way, demons meet them in their ascent and, deceiving them, slay them. Rightly, therefore, Saul is commanded to go to the hill of the Lord not immediately, but first, after seeing those leaping over pits and carrying bread and wine: because faithful men are fortified by the great protection of the teaching and examples of their betters. Hence it is also said to the same Saul: "You will meet a company of prophets coming from the high place." As if to say: You will be able to fear the garrison of the Philistines so much less, the more you will have prophets meeting you for your security. And because a company of prophets is mentioned, a great multitude of our defenders is signified. Let the Jew therefore be afraid: because when he ascends alone, he perishes. For what do those same prophets coming to meet us say? "Woe to him who is alone, for if he falls, there is no one to lift him up" (Eccl. 4:10). For he is alone who is abandoned by God. Certainly no one lifts up this one when he falls, because no saint takes up one abandoned by God. Therefore every elect person ascends securely: because he is not alone. For He who speaks through us is with us. For He also promises, saying: "Behold, I am with you all days, even to the consummation of the world" (Matt. 28:20). Indeed he was not alone who said: "I am not alone, but He who sent me is with me" (John 8:16). Likewise he was not alone who demanded, saying: "Do you seek proof of Christ who speaks in me?" (2 Cor. 13:3). This can fittingly be understood not only of the Lord's spiritual presence, but also of the material teaching of the elect. Holy preachers indeed ascend to the hill of the Lord, where the garrison of the Philistines is: but because they have the company of prophets meeting them, they in no way fear the Philistines themselves. But who are these prophets, if not the great preachers of holy Church? For the ministry of prophets is to reveal hidden things and to predict the future. Moreover, the teachers of holy Church, when they draw the hidden meanings of the Scriptures to common knowledge, open secrets that are unknown: and when they preach eternal joys, they reveal things to come. Prophets therefore come to meet us: because the teachers of holy Church show us the truth of holy Scripture. For when they tell us what we wish to know from sacred eloquence, they meet those going along the way that leads to the hill of the Lord. There, therefore, through the meeting of the prophets, we are secure where the Philistines are: because through the authority of holy preachers we recognize the understanding of Scripture, in which the Jews and heretics are slain by demons with the sword of their own errors. Behold, for if we have recourse to the Law of Moses, we certainly find the hill of the Lord. There surely we read of the tabernacle, there of the high priest, there of the blood of goats and calves together, and of the Paschal Lamb. The Jews understand these things according to the letter by their own spirit, and because they have no prophet with them in this, they die. If I wish to ascend to this mountain, I first see the prophets descending, and I ascend securely. And to leave aside the new ones for the moment, Isaiah first meets me as I ascend, saying: "Like a sheep he will be led to slaughter, and like a lamb before his shearer, he will not open his mouth" (Isa. 53:7). Hence Paul says: "Christ, appearing as high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, nor through the blood of goats or calves, but through his own blood, entered once into the holy places, having obtained eternal redemption" (Heb. 9:11-12). But if we wish to have more on this hill, we find all the prophets by seeking them: because what the old teachers had promised, the new preachers demonstrate to have been fulfilled in our Redeemer. 14. Wherefore the Redeemer of the human race can also fittingly be designated by the name of a hill. Whence Isaiah, prophesying, says: 'In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains' (Isa. 2:2). He is called a hill on account of the sublimity of His holiness, and of the Lord, because He is the Son of the most high Father. On this hill indeed the garrison of the Philistines is said to be, because He was born as a sign to be contradicted. The garrison of the Philistines is the opposition of heretics. For as though standing on the hill, they lie in ambush against those ascending to the hill; and while they pervert the Holy Scriptures by expounding them wrongly, they destroy those who are carelessly ascending to know the Redeemer. Therefore let the elect not be alarmed; ascending, he meets a company of prophets, because all the preachers of the Old and New Testament announce to him the Redeemer Himself. They come indeed from on high, because what they preach on earth, they see in heaven. Whence also to John, as though truly from the chosen company of prophets, it is said from heaven: 'Come up hither, and I will show you what must take place after this' (Rev. 4:1). Who, when he had ascended, beheld and recognized the Lamb—whom Moses had prefigured as to be slain, and whom he himself had seen offered on the cross—now reigning; and he learned how great were the thanksgivings rendered to Him by those for whom He had been slain. Therefore the preachers come from on high, because what they preach to those beneath them, they have learned in heavenly contemplation. 15. Well also is the company of prophets said to have met Saul at the entrance of the city; because we can see the great preachers of Holy Church where they descend, not where they are exalted. For the things which they say to us little ones, we hear; but the things which they see in heavenly places, how they see them, or how sweetly they love them, we do not see. For the apostle Paul was caught up into paradise and was taken up to the third heaven, and he heard secret words which it is not lawful for a man to speak (2 Cor. 12:4). Who then could find so great a preacher caught up into paradise, or taken up to the third heaven? But blessed Paul said these things about himself under compulsion. Whence also at the end of the sublimity he had set forth, humbling himself, he says: "I have become a fool; you compelled me" (2 Cor. 12:11). How great then were those things which he was unwilling to tell, if he came to reveal even these under compulsion? For he who heard things which it is not lawful for a man to speak also saw things which it is not lawful for a man to know. You might perhaps say: Even if he wished, how could he express in human speech the beauty of that third heaven, the light of that innermost brightness, the indescribable splendor of the angels, and the inaccessible glory — how sweetly all those elect and blessed eternal citizens receive from the fullness of that One, how eagerly they partake, how completely they are filled, how pleasantly they taste the sweetness of divine goodness, with what delightful fullness they are satisfied: what the splendors are for each one from that one ineffable light of the Creator, what the beauty of all together is from that one glory: by what excellence of dignity some surpass others, and by what means the good are subject to the better in the ineffable delight of justice? 16. We cannot, therefore, follow the lofty Paul to that height, but we enter the city, in which, as if descending from on high, he comes to meet us. For we who cannot perceive the lofty things that the preachers see must reverently hear the plain things that they teach. But when they descend, they carry before them the psaltery, the timbrel, the flute, and the harp. They have the psaltery because they announce the kingdom of heaven; they have the timbrel because they preach the mortification of the flesh; they have the flute because they command their subjects to weep for the acquisition of eternal joy; and they also have the harp because they teach the devout to rejoice in the certainty of eternal goods. The psaltery indeed, which resonates from the upper part, also signifies the proclamation of eternal joys, because when it urges us to love heavenly things, it sends forth the sound of its sweetness, as it were, from the upper part. The timbrel, because it is stretched over the hide of a dead animal, fittingly represents the mortification of our flesh. That the flute is customarily present at the funeral rites of the dead, we have learned from the Gospel, for when the Lord wished to raise the daughter of the ruler of the synagogue, He cast the flute players out of the house and drove away the tumultuous crowd (Matt. 9:25). What then is expressed by the flute, if not the mourning of the saints? For when they see themselves cast out from that eternal life which they desire, they lament over themselves as though they were dead. The harp, however, is a very joyful musical instrument. By this instrument the word of consolation for the elect is fittingly represented, because just as we are gladdened by the sound of the harp, so the elect preachers console us amid the hardships of our present exile. The psaltery, therefore, is placed first in the procession of the preachers, because above all else the glory of the heavenly kingdom must be proclaimed, so that when we recognize the good that we should love, we may desire to labor for the attainment of that same good. Hence it is that when Matthew in the Gospel was setting forth the beginnings of the Lord's Incarnation, he said: John began to preach and to say: Do penance, for the kingdom of heaven is at hand (Matt. 4:17). But because when we know heavenly things, if we wish to reach them, it is necessary that we mortify the passions of the flesh, the preachers of holy Church produce, as it were after the psaltery, the sound of the timbrel. And what is this mortification of the body other than a preparation for eternal blessedness? We learn to love the preparation of heavenly things, and we are commanded to seek them with the most ardent weeping. For we mourn the dead, as it were with a flute, when we grieve vehemently that we do not yet live in that eternal life. After the timbrel, therefore, our preachers have the flute, because they teach us both to mortify our members and to groan for love of eternal life. They also bring the harp after the flute, because they command us so to bewail the hardships of our present exile that we may rejoice in the promise of our eternal inheritance. For the great prophet sounded the psaltery when he said: My sheep hear my voice, and I give them eternal life (John 10:27). Again striking the psaltery, he says: The Son of Man must be lifted up, that everyone who believes in him may not perish but may have eternal life (John 3:14). He sounded the timbrel who said: Mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire (Col. 3:5). He sounded the flute who said: Be afflicted, mourn; let your laughter be turned to mourning, and your joy to sorrow (James 4:9). He sounded the timbrel who said: For your sake we are put to death all the day long; we are accounted as sheep for the slaughter (Ps. 43:22). He holds the flute before him who likewise speaks to God, saying: You will feed us with the bread of tears, and give us drink in full measure (Ps. 79:6). The Lord held the flute before Him when He said: Amen I say to you, that you shall weep and lament, but the world shall rejoice; and you shall be sorrowful (John 16:20). But as if adding the sound of the harp, He says: Your sorrow shall be turned into joy (ibid.). He sounded the harp for us, as it were, who said: Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men; the Lord is near (Phil. 4:4). He sounds the harp for us who, announcing the good things of our city, says: Joy and gladness shall be found in it, thanksgiving and the voice of praise (Isa. 51:3). Because, therefore, the preachers of holy Church announce the heavenly kingdom, and for the attainment of that same kingdom command us to mortify the flesh, to bewail our captivity, and to exult in hope of future blessedness, the prophets descending from the height are said to carry before them the psaltery, the timbrel, the flute, and the harp. And they are called a company of prophets, because the pastors of holy Church are many, yet they have one pastor, the Lord Jesus Christ. 17. And it should be noted that the prophets are said to have the psaltery, drum, flute, and harp before them, so that the pattern of the elect preachers might be seen. For the reprobate have what they preach behind them, because they say and do not do; they neglect to do the good things that they know. Whence also to King Saul, already despising the Lord's commands, it is said: "Because you have rejected the word of the Lord, the Lord has rejected you from being king" (1 Samuel 15:23). Hence the Lord complains through the prophet concerning the Jews, saying: "They have cast me behind their back" (1 Kings 14:9). Therefore the holy teachers, because they maintain the path of heavenly conduct that they preach by the continual course of good works, in their figure it is said that the prophets had the psaltery, drum, flute, and harp before them as they descended. For these instruments can be referred to the preaching of the Redeemer. And because not far above we said that the hill of the Lord is the Redeemer himself, let us consider the fittingness of the instruments. He who names him king of the eternal kingdom surely sounds the psaltery for us. And he who affirms the discipline of our mortification in him strikes, as it were, the drum. He sounds the flute who proclaims the Redeemer dead for the salvation of the world. He strikes the harp who declares that he rose from the dead and ascended to heaven. But we are made glad at the delight of such great instruments if we hear the very flock of prophets sounding forth. For David says: "His going forth is from the highest heaven, and his circuit reaches to the highest" (Psalm 18:7). Hence he likewise says: "All kings of the earth shall worship him, all nations shall serve him" (Psalm 71:11). For he held, as it were, the psaltery in praise of the Redeemer, who obtained the higher part of praise and preached the coming of the Redeemer from the highest heaven. Isaiah touched the drum of his mortification, saying: "And we saw him, and there was no beauty, and we desired him, despised and the lowest of men, a man of sorrows and acquainted with infirmity; and his face was as it were hidden and despised, whence we did not esteem him" (Isaiah 53:3). Likewise sounding the flute of his death, he says: "He shall be led as a sheep to the slaughter, and as a lamb he was silent" (Isaiah 53:7). David, striking the harp of the resurrection, says: "Let the whole earth be moved before his face; say among the nations that the Lord has reigned from the wood; for he has established the world, which shall not be moved" (Psalm 95:10). Also touching the harp of the ascension, he said: "O kingdoms of the earth, sing to God, who ascends above the heaven of heavens to the east" (Psalm 67:33–34). Therefore the prophets descend from on high when the holy preachers announce to us those mysteries which they have learned by lofty contemplation. And they sound the psaltery, flute, and harp, because they declare our Redeemer to be Lord of the eternal kingdom, both humbled through the human condition, and that by his death he redeems the world, and by rising again he restores heavenly things. Which instruments of praise they surely have before them, because they understand what they say. On the contrary, Caiaphas is said to prophesy (John 11) and yet to be ignorant of what he said, since the flute of the Lord's death that he touched he did not have before him as an elect prophet would, but behind him. Well then is it added concerning the elect prophets: "And them prophesying." Because while they see what they say, they have, as it were, the instruments that they play before them; and while they preach, they bring forth what they have known by foreseeing. Therefore Saul comes to the hill of the Lord when the chosen yet unformed preacher advances in spiritual knowledge and recognizes the Redeemer of the human race not on the level plain of his humanity, but in the lofty majesty of his divinity. Then indeed he hears the choirs of the prophets singing together, because he perfectly understands all the Scriptures that concern him. He therefore who saw the men leaping over great pits, who beheld those carrying kids, and loaves of bread, and a flask of wine, arrives at the hill of the Lord—when he who is known to have advanced through the examples of the elect is raised to the summit of knowledge, and knowing the Redeemer sublimely, loves him ineffably, from whom, as a familiar friend, he may obtain what he further desires to know about him.

After these things, you will come to the hill of God, where the station of the Philistines is, etc. Understand the hill of God to be Gabatha, the city which is interpreted as a hill. Therefore, the Lord, coming to the height of His divine majesty to be explained to mortals, which impure spirits brazenly claimed for themselves, took a flock of prophets as companions, helpers, and witnesses of His preaching; just as He Himself taught by reading one of them from Isaiah (Luke IV); those prophets, indeed, were accustomed to return from the hidden summit of the highest glory to the common weaknesses of humanity by both doing and speaking, with their life and their word being like an instrument they played and a song they sang. And beautifully, the flock of prophets descending from the height and prophesying is described not as having musicians behind them, but in front of them. For the teacher is truly shown to have been in the height of divine contemplation, who, condescending to speak to the humble and weak, preaches everything he is going to say, demonstrating by his actions what he will teach by his words, similar to how it is written of the Lord: "Jesus began to do and to teach" (Acts I). Therefore, when the prophets met him, Saul accepted the Spirit of the Lord and prophesied with them, and he was immediately changed into another man. So also our Lord, after revealing the prophecies about Himself from the prophets, openly filled with the spirit of grace and prophecy, that is, preaching the joys to come, took up His ministry. And without delay, as the minds of believers advanced, He was changed from a prophet into the Christ, not by beginning to be what He was not, but by appearing as what He was.

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.

The hill of God - The Targum says, "The hill on which the ark of the Lord was. Calmet supposes it to be a height near Gibeah. The garrison of the Philistines - Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check. A company of prophets - A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: "When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor's silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet often signifies sons or scholars of the prophets, and that prophesying often implies singing, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places were used for sacrifices; and in one case music, it is certain, played before them when they went up to worship, Isa 30:29. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise and music playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them, and find himself turned into another man; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honors, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deu 17:18, Deu 17:20, which accomplishment some youth had gained whom Saul met with, and who was honored with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea." On the word prophet, and the general account given here, I shall introduce the following illustrations from another work: - "The word prophet generally conveys the idea of a person so far acquainted with futurity as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy is usually understood to imply the foretelling such an event, the time of its appearance, and the place of its operation, with some preceding and subsequent circumstances. But that this was the original and only meaning of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Gen 20:7, where the Lord says of Abraham to Abimelech, He is a prophet, (נביא הוא nabi hu), and will pray (ויתפלל veyith-pallel, will make earnest intercession) for thee. In the common acceptation of the word it is certain Abraham was no prophet; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer - one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word נביא nabi is used in several places in the Old Testament. "It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related Sa1 10:9-13; Sa1 19:20-24. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them, to which he was led by the Spirit of the Lord which came upon him. "That this can mean no more here than prayer and supplication to God, accompanied probably with edifying hymns of praise and thanksgiving, (for they had instruments of music, Sa1 10:5), needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart (Sa1 10:9)-a disposition totally different from what he had ever before possessed, and taught him to pray. "Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, (Sa1 19:20), while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul's acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now he got that other good Spirit from God, a sufficient proof that he had it not before). These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is Saul also among the prophets? That is, in modern language, 'Can this man pray or preach? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?' Yes, for God may have given him a new heart; and the Spirit of God, whose inspiration alone can give sound understanding in sacred things, may have come upon him for this very purpose, that he might announce unto you the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort. "The history of Elijah and the priests of Baal, mentioned in 18:17-40, throws farther light on this subject. In Kg1 18:26 it is said, 'They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied (ויתנבאו vaiyithnabbeu, and they made supplication) until the time of the evening sacrifice.' From the whole context it is plain that earnest, importunate prayer, is alone what is meant by prophesying in this text. See also Co1 14:3 (note). "And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of prayer, who were continually interceding with God in behalf of those to whom they ministered, the term נביא nabi became their proper appellative; and thus a part of their office, intercessors for the people, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for and instruct the people, but also to predict those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants." See a sermon which I have printed on Co1 14:3, entitled, "The Christian Prophet and his Work;" and see the note on Gen 20:7. A psaltery - נבל nebel. As the word signifies in other places a bottle or flagon, it was probably something like the utricularia tibia or Bag-Pipe. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews. A tabret - תף toph; a sort of drum or cymbal. A pipe - חליל chalil, from חל chal, to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like. A harp - כנור kinnor; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms.

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 hill of God--probably Geba (Sa1 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in Ch1 25:1, Ch1 25:7).