1 ซามูเอล 10:12 วิจารณ์

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 one of the same place answered, and said,.... One of the same city, and in the same company, that expressed their admiration at what was come to Saul, and at what he did, and wondering how he came into such company, and to have such a gift, who was of so mean an education: but who is their father? the father of the prophets; their fathers were not prophets, no more than Saul's was; their Father that taught them is the Lord, and he was able to teach Saul, and bestow on him the gift of prophecy, as well as on them; and so the Targum, who is their master or teacher; for though they might have an undermaster or teacher, as Samuel, or another prophet, yet their chief teacher was God; who could and did give men the gift of prophecy, and even in the highest sense, who had neither prophets for their fathers, nor were indeed trained up in any of the schools of the prophets, which was the case of Amos: therefore it became a proverb, is Saul also among the prophets? that when a person of a mean parentage, and of a low life and education, was raised up to any degree of dignity in sacred and civil things, they used to apply this proverbial expression to him, or speak of him in this manner, is Saul among the prophets?

27. What is it that up to this point it was said of Saul alone: "What has happened to the son of Kish?" And now, as if concerning many, the answer is given: "And who is their father?" But if this is understood according to history, it can in no way stand. It remains therefore that the meaning which is taken from the letter must be sought in spiritual signification. When therefore it is said: "Who is their father?" not only Saul prophesying is considered, but that entire company of prophets. For indeed all those prophets, because they were greatly spiritual, were reckoned not from carnal descent but from heavenly origin. The Father of the prophets is He who inquires through Malachi, saying: "If I am the Lord, where is my fear? And if I am a father, where is my love?" (Mal. 1:6). For because they are joined to almighty God in great love, they are called sons of Him whom they love as a father. This applies all the more fittingly to the preachers of the new Church, inasmuch as He raised them higher into heavenly nobility, who revealed to them the glory of so great a lineage in the form of a prayer. "Thus," He says, "you shall pray: Our Father, who art in heaven" (Matt. 6:9). Which is as if to say: The holy preachers would be worthy of admiration if the wonders they perform they accomplished by their own power; but now what is seen is not a wonder, because He works this through them for whom nothing seems difficult. Let one therefore say to another: "And who is their father?" As if to say: What wonder is it if they teach marvelously, since it is not they themselves who speak, but the Spirit of their Father who speaks in them? Therefore it is not said: "Who is his father?" (John 6:42), lest what belongs to many sons be attributed to one alone. For only He who is Son by nature dares to say: "My Father works until now" (John 5:17). And likewise: "The Lord said to me: You are my Son, today I have begotten you" (Ps. 2:7). For in order to bring forth the difference between each dignity, He speaks to Mary Magdalene, saying: "I ascend to my Father and your Father, to my God and your God" (John 20:17). As often therefore as one preacher is seen to be distinguished by a wondrous life or preaching, in his heavenly generation he is seen not alone but with innumerable others; because almighty God, who is shown to be wonderful in one, produces far greater admiration among people when innumerable others are considered who possessed that which they marvel at in one. This, however, can fittingly be referred to the detraction of carnal people: for when they try to diminish the reputation of spiritual men, they search out their carnal circumstances which they may bring forward for disparagement. And very often in holy Church those have a wondrous reputation for holiness who have no worldly eminence at all. When therefore carnal people find fault with either the fleshly origin or the poverty in those who by divine generation are already great and rich, they inquire about the father of the prophets as if in mockery. And because they consider it a very strange thing that lowly men of the world can appear so great, there is added: "Therefore it was turned into a proverb: Is Saul also among the prophets?" 28. Which indeed, if they were to examine with the eyes of the heart, they would not regard as a new thing. For the Holy Spirit acts according to His own custom when He raises the poor, the humble, and the simple to the summit of virtues. For of Him it is written: "Who sets the humble on high, and lifts up the mourning to safety" (Job 5:11). Hence the almighty Father says of His same almighty Spirit through the prophet: "Upon whom does my spirit rest, if not upon the humble, and the quiet, and the one who trembles at my words?" (Isaiah 66:2). Hence Paul says: "Not many wise according to the flesh, not many noble, but God chose the foolish things of the world to confound the strong; and God chose the ignoble things of the world, to destroy the things that are; so that no flesh should glory in His sight" (1 Corinthians 1:26, etc.). Which proverb can certainly be ascribed to the elect as well. For no less amazement was held concerning the blessed apostle Paul, when it was heard by the Church that he who used to assault the Church by threatening and slaughtering was now evangelizing and defending it by preaching. Then indeed those who heard could say: "Is Saul among the apostles? Does he who used to persecute Jesus now preach Jesus?" But this has now been turned into a proverb of the elect. A proverb indeed is when in what is said, something else is concealed. But the conversion of the blessed apostle Paul has become a proverb for the sinner. Let every sinner therefore hear of the conversion of blessed Paul, and not despair on account of the multitude of his crimes. For Saul, breathing threats and slaughter against the disciples of the Lord, was afflicting the elect everywhere; he was guarding the garments of those who stoned the protomartyr Stephen, and was as it were stoning with the hands of all, since he made them all free to stone (Acts 9:1 ff.). But he who was such while persecuting Christ, upon being converted to Christ, was made the head of the nations, because he obtained the leadership of the whole Church. While we behold so great a sinner converted and honored by the Lord with so sublime a dignity, let us presume that we too can find forgiveness for our sins. Our proverb therefore is this: that a persecutor is taken up for evangelizing, which contains this mystery—that the converted sinner may not only hope for pardon from the Lord, but that by fighting manfully he may be able to attain to the crown. But this is the usual difference between carnal and spiritual preachers: that carnal preachers, after the lofty words of preaching, descend to the depths of wicked works, while spiritual preachers, after the sublime things they speak, raise themselves up to even higher desires for the heavenly homeland.

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.

But who is their father? - The Septuagint, in its principal editions, adds ου Κεις; is it not Kish? This makes the sense more complete.

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).

But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.