1Sa 10:1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?
Then Samuel took a vial of oil - Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon:
because the Lord hath anointed thee to be captain over his inheritance - the people of Israel, so called, Deuteronomy 32:9 For the LORD’s portion is His people; Jacob is the place of His inheritance and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them.
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.
Poured it - Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-priest of our profession, who was anointed with the oil of the spirit without measure.
His inheritance - That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God.
Took a vial of oil - A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply nagid, a captain - one who goes before and leads the people.
Took a vial of oil - Anointing with oil as a symbol of endowment with the Spirit of God; as the oil itself was a symbol of the Spirit of God as the principle of divine and spiritual power. Hitherto there had been no other anointing among the people of God than that of the priests and sanctuary When Saul, therefore, was consecrated as king by anointing, the monarchy was inaugurated as a divine institution, standing on a par with the priesthood; through which henceforth the Lord would also bestow upon His people the gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethical blessings of divine grace for Israel, so the king was consecrated by anointing to be the vehicle and medium of all the blessings of grace which the Lord, as the God-king, would confer upon His people through the institution of a civil government. Through this anointing, which was performed by Samuel under the direction of God, the king was set apart from the rest of the nation as “anointed of the Lord” (cf. 1Sa_12:3, 1Sa_12:5, etc.), and sanctified as its captain, its leader and commander.
Saul's kingship over Israel took place in three stages:
1) anointed by Samuel ( 1 Samuel 9:1-10:16)
2) chosen by lot (1 Samuel 10:17 -27)
3) confirmed by public acclamation (1 Samuel 11:1-15).
1Sa 10:2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?
To confirm the consecration of Saul as king over Israel , which had been effected through the anointing, Samuel gave him three more signs which would occur on his journey home, and would be a pledge to him that Jehovah would accompany his undertakings with His divine help, and practically accredit him as His anointed. These signs, therefore, stand in the closest relation to the calling conveyed to Saul through his anointing. The first sign is in this verse. The second in verse 3.
Rachel’s sepulcher - According to Gen 35:16 And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour Rachel's sepulchre was on the way from Bethel to Bethlehem, only a short distance from the latter place, and therefore undoubtedly on the spot which tradition has assigned to it, on the site of the Kubbet Rahil, half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour and a half from the city Gen 35:19-20 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.
Rachel's sepulchre - In the way to Bethlehem , which city was in Judah ; her sepulchre might be either in Judah , or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honor would be laid in the dust.
Zelzah - If this be the name of a place, nothing is known of it.
the asses which thou wentest to seek are found - as Samuel had before told Saul they were, 1 Samuel 9:20 And as to the asses which were lost to you three days ago, do not set your mind on them. For they are found. And on whom is all the desire of Israel? Is it not on you and on all your father's house?
1Sa 10:3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:
Plain - 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 another belonging to some other place. 'êlôn Prolonged from H352; an oak or other strong tree: - plain. Sometimes called the great tree of Tabor in other translations.
The the great tree of Tabor - is not mentioned anywhere else, and nothing further can be determined concerning it, than that it stood by the road leading from Rachel's tomb to Gibeah.
Bethel - Properly so called, which was in Ephraim, where there was a noted high-place, famous for Jacob's vision there, Gen 28:18-19 So Jacob rose early in the morning, and took the stone that he had put under his head and set it up as a pillar and poured oil on its top. He called the name of that place Bethel; however, previously the name of the city had been Luz. It is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.
three men going up to God to Bethel - the same with Luz, where Jacob built an altar, and called upon God. 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.
and another carrying three loaves of bread - for the minchah, the meat offering, or rather bread offering, Leviticus 2:4 'Now when you bring an offering of a grain offering baked in an oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.
and another carrying a bottle of wine - for the drink offering, the fourth part of an hin of wine being required for each kid, Numbers 15:5 and you shall prepare wine for the drink offering, one-fourth of a hin, with the burnt offering or for the sacrifice, for each lamb. 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.
three men going up to God to Bethel - The fact that the three men were going up to God at Bethel, shows that there was still a place of sacrifice consecrated to the Lord at Bethel, where Abraham and Jacob had erected altars to the Lord who had appeared to them there (Gen_12:8; Gen_13:3-4; Gen_28:18-19; Gen_35:7); for the kids and loaves and wine were sacrificial gifts which they were about to offer.
1Sa 10:4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands.
And they will salute thee, and give thee two loaves of bread - to ask after one's welfare, i.e., to greet in a friendly manner. The meaning of this double sign consisted in the fact that these men gave Saul two loaves from their sacrificial offerings. In this he was to discern an homage paid to the anointed of the Lord; and he was therefore to accept the gift in this sense at their hand.
And they will salute thee - “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. 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. 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:
1Sa 10:5 After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:
and they shall prophesy - or praise, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, 1 Chronicles 25:1 And David and the army commanders separated to the service those of the sons of Asaph, and of Heman, and of Jeduthun, who were prophets with lyres and with cymbals. And the number of the workmen according to their service was.
the hill of God--possibly Geba 1Sa 13:3 And Jonathan struck the garrison of the Philistines in Geba, and the Philistines heard. And Saul blew the ram's horn throughout all the land, saying, Let the Hebrews hear, 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"
Prophets - Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit. By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honor and bless, that sometimes he communicated unto those persons the knowledge of future things.
Psaltery - The “Psaltery” is a kind of lyre with ten strings, in the shape of an earthen wine bottle which was something like a sugar-loaf. Such instruments of music being then used by prophets and other persons, for the excitation of their spirits in God's service.
A tabret - a sort of one sided drum or tambourine Exo_15:20; Jdg_11:34.
A pipe - a sort of pipe, flute, used on occasions of joy and mirth Isa_5:12; 1Ki_1:40; Psa_68:25.
A harp - a stringed instrument and that played upon by David 1Sa_16:16; 1Sa_19:9; Psa_43:4; Psa_57:8.
The third sign (1Sa_10:5, 1Sa_10:6) Saul was to receive at Gibeah of God, where posts of the Philistines were stationed. Gibeath ha-Elohim is not an appellative, signifying a high place of God, a high place dedicated to God, but a proper name referring to Gibeah of Benjamin, the native place of Saul, which was called Gibeah of Saul from the time when Saul resided there as king (1Sa_10:16 : cf. 1Sa_11:4; 1Sa_15:34; 2Sa_21:6; Isa_10:29). At the place where the Philistines, those severe oppressors of Israel , had set up military posts, the Spirit of God was to come upon Saul, and endow him with the divine power that was required for his regal office.
A company of prophets - By the prophesying of these prophets we are to understand an ecstatic utterance of religious feelings to the praise of God, as in the case of the seventy elders in the time of Moses (Num_11:25).
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.
Hill of God - Rather, “Gibeah” of God, and so in 1Sa_10:10. Two things are clear; “one” that Saul had got home when he got to Gibeah of God, for there he found his uncle, and no further journeying is so much as hinted at, and the same word “Gibeah” describes his home at 1Sa_10:26. The “other” that there was a high place at Gibeah just above the city, from which he met the company of prophets “coming down.” Hence, it is obvious to conclude that the name “Gibeah of God” (which occurs nowhere else) was sometimes given to Gibeah of Saul on account of the worship on its high place, or, possibly, that the name “Gibeah of God” described the whole hill on a part of which the city Gibeah stood.
1Sa 10:6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
Another man - That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.
and shall be turned into another man - for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behavior, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince, and in the majesty of a king.
the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.
the Spirit of the Lord will come upon thee--As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him:
the Spirit of Jehovah will come upon thee - The Spirit of Jehovah, which manifested itself in the prophesying of the prophets, was to pass over to Saul, so that he would prophesy along with them and was entirely to transform him. This transformation is not to be regarded indeed as regeneration in the Christian sense, but as a change resembling regeneration, which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow earthly sphere, into the far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received “another heart” (1Sa_10:9). Heart is used in the ordinary scriptural sense, as the centre of the whole mental and psychical life of will, desire, thought, perception, and feeling. Through this sign his anointing as king was to be inwardly sealed.
thou shalt prophesy with them - or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it:
Will come upon thee - The word rendered “come,” means to “come” or “pass upon,” as fire does when it breaks out and spreads Amo_5:6; hence, it is frequently used of the Spirit of God passing upon anyone.
Shalt be turned into another man - This is a remarkable expression, and occurs nowhere else. It describes the change in point of mental power and energy which would result from the influx of the Spirit of the Lord 1Sa_10:9. In the case of Samson it was a supernatural bodily strength; in the case of Saul a capacity for ruling and leading the people of which before he was destitute, and which the Spirit worked in him. (Compare Act_1:8; Isa_11:2-4.)
1Sa 10:7 And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.
When these signs are come unto thee - The occurrence of the signs mentioned was to assure him of the certainty that God would assist him in all that he undertook as king. The first opportunity for action was afforded him by the Ammonite Nahash, who besieged Jabesh-gilead (1Sa_11:1-15).
1Sa 10:8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.
Till I come - This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal. It seems this is given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, Josh. 4:19-24, and for other eminent instances of God's favor to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for he tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions.
thou shalt go down before me to Gilgal--This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.
And thou shall go down before me to Gilgal - Not immediately; for the first summons of the people, and of Saul, and the first meeting of them by Samuel, were at Mizpeh, where Saul was chosen by lot; nor the first time of Saul's being at Gilgal, when the kingdom was renewed; for Saul had no need to wait seven days there, since he and Samuel went together, 1 Samuel 11:14 rather at the second time of his being there, where not staying the time quite up, was reproved for it, which was two years after this, 1 Samuel 13:1, though it may be this was a general rule to be observed by Saul, that whenever anything turned up of importance to the children of Israel, and was a difficulty with him, he should go to Gilgal, and there wait seven days for Samuel, from the time he gave him notice of it, who would come at the appointed time, and would give him what advice and instructions were necessary; and this place was the rather appointed, because it was the place where the Israelites first pitched their camp when they came over Jordan, and where the tabernacle first was; and where prayer and sacrifices were wont to be made; and where the kingdom of Saul was renewed; and which lay convenient for all the tribes, both on the one and the other side of Jordan:
1Sa 10:9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
when he had turned his back to go from Samuel - When he had taken his leave of him, and set forward on his journey:
God gave him another heart - not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government; filled with wisdom and prudence to rule a people.
1Sa 10:10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them.
The third sign is the only one which is described, because this caused a great sensation at Gibeah, Saul's home.
1Sa 10:11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?
when all that knew him before time - As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place:
is Saul also among the prophets - a husbandman, an herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them: this was matter of wonder to those who knew his person, family, and education. This expression presupposes that Saul's previous life was altogether different from that of the disciples of the prophets.
1Sa 10:12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets?
Is Saul also among the prophets - a proverb which was used to express astonishment at the appearance of any man in a sphere of life which had hitherto been altogether strange to him.
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.
But who is their father--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish . 1 Samuel 10:12 And one of them answered and said, And who [is] his father? and therefore it became a proverb, [Is] Saul also among the prophets? (Septuagint)
But who is their father - This is a very obscure phrase. If by “father” be intended the head or leader (compare 1Ch_25:6; 2Ki_2:12) of the prophets, the question means: “What kind of leader can they have to admit such a person as Saul into the company?” Some versions read “Who is his father?” in the sense: “Who would have expected Kish to have a son among the prophets?” (Compare Mat_13:54-55.)
1Sa 10:13 And when he had made an end of prophesying, he came to the high place.
He came to the high place - the place where Saul’s father lived; as it is evident the next verse shows him to be at home.
1Sa 10:14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel.
whither went ye - Since they had been absent so long a time.
Saul’s uncle - This was his father's brother; whose name was Ner, the father of Abner, 1 Samuel 14:50 who met with him at the high place, or found him in the city, in his father's house it may be. Josephus says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related:
we came to Samuel - at Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses.
1Sa 10:15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you.
1Sa 10:16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.
he told him not - he said not one word about that, which is commonly ascribed to his modesty; or he might conceal it, as Josephus observes, because he thought it would not be believed by his relations, or might create in them envy to him; and besides, he knew it was the pleasure of Samuel that it should be kept a secret until the election by lot was over, lest it should be thought to proceed from Samuel himself; and Saul chose it should remain so, that it might not be thought to be of his own seeking; and by keeping it from his relations and friends, it would be a clear case that he did not make interest for it.
1Sa 10:17 And Samuel called the people together unto the LORD to Mizpeh;
And Samuel called the people together unto the Lord at Mizpeh - Not that in Gilead, but in the tribe of Benjamin, where the people had been before convened on a certain occasion, 1 Samuel 7:5 and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies;
Mizpeh--a shaft-like hill near Hebron , five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. It was here that Samuel had once before obtained for the people, by prayer, a great victory over the Philistines (1Sa_7:5.).
1Sa 10:18 And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you:
I brought up Israel out of Egypt - These are similar to the upbraidings in 1Sa_8:7, etc. Samuel once more charged the people with their sin in rejecting God, who had brought them out of Egypt, and delivered them out of the hand of all their oppressors, by their demand for a king, that he might show them how dangerous was the way which they were taking now, and how bitterly they would perhaps repent of what they had now desired.
Thus saith the Lord - the great Jehovah, the Being of beings, the covenant God of his people Israel : In the name of the Lord, using the phrase which the prophets used when they spoke in the name of the Lord:
delivered you out of the hand of the Egyptians - at the Red sea , drowning them in it, when they threatened Israel with an utter destruction:
out of the hand of all kingdoms, of them that oppressed you - the kingdoms of Og and Bashan in their way to Canaan, and the Mesopotamians, Moabites, Canaanites, Midianites, Ammonites, and Philistines, in the times of the judges; all which is observed to show their ingratitude, and aggravate their guilt.
1Sa 10:19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands.
ye have this day rejected your God - As their king, by desiring another to be set over them; they did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them; Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking; the motion came from themselves, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow upon it, they had none to blame but themselves:
now therefore present yourselves before the Lord - by the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim, or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen; which method, and it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.
Present yourselves by your tribes - It appears that, in order to find out the proper person who should be made their king, they must determine by lot:
1. The tribe.
2. The thousands or grand divisions by families.
3. The smaller divisions by families.
4. The individual.
When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish , was taken.
Saul's Election by Lot. - After Samuel had secretly anointed Saul king by the command of God, it was his duty to make provision for a recognition of the man whom God had chosen on the part of the people also. To this end he summoned the people to Mizpeh, and there instructed the tribes to choose a king by lot. As the result of the lot was regarded as a divine decision, not only was Saul to be accredited by this act in the sight of the whole nation as the king appointed by the Lord, but he himself was also to be more fully assured of the certainty of his own election on the part of God.
1Sa 10:20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken.
the tribe of Benjamin was taken - Which tribe was now preferred before Judah , because the kingdom was freely promised by God to Judah , and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger and therefore conferred upon an obscure tribe.
the tribe of Benjamin was taken - the lot fell upon that tribe for the choice of a king out of it; not the tribe of, Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin, the least of all the tribes, and which sprung from the youngest son of Jacob, contrary, as it were probable, to the expectation of all.
This was the same procedure by which Achan, who stole Israel ’s plunder, was identified in Joshua 7:14-18
1Sa 10:21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.
The family of Matri - This name occurs nowhere else among the families of Benjamin, or in the genealogy of Saul.
When they sought him, he could not be found - Through modesty or fear he had secreted himself.
1Sa 10:22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff.
Among the stuff - Rather, “the baggage.” The assembly was like a camp, and the baggage of the whole congregation was probably collected in one place, where the wagons were arranged for protection.
Therefore they inquired of the Lord - Either by Urim or Thummim, which was the usual way of enquiry. Or, by Samuel, who by his prayer procured an answer.
1Sa 10:23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward.
he was higher than any of the people - Saul's bodily stature won the favor of the people. His height made him look very graceful and majestic; height of stature, and a comely form, as Kimchi observes, recommend to royal dignity; and make the people stand more in awe of a prince, and have always been reckoned among all other nations to make a prince venerable,
1Sa 10:24 And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.
God save the king - There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply “May the king live.”
there is none like him among the people - so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity:
1Sa 10:25 Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house.
Manner of the kingdom - Samuel then communicated to the people the right of the monarchy, and laid it down before Jehovah. “The right of the monarchy” (meluchah) is not to be identified with the right of the king (melech), which is described in 1Sa_8:11-18 and sets forth the right or prerogative which a despotic king would assume over the people; but it is the right which regulated the attitude of the earthly monarchy in the theocracy, and determined the duties and rights of the human king in relation to Jehovah the divine King on the one hand, and to the nation on the other. This right could only be laid down by a prophet like Samuel, to raise a wholesome barrier at the very outset against all excesses on the part of the king. Samuel therefore wrote it in a document which was laid down before Jehovah, in the sanctuary of Jehovah; though certainly not in the sanctuary at Bamah in Gibeah, for nothing is known respecting any such sanctuary. It was no doubt placed in the tabernacle, where the law of Moses was also deposited, by the side of the fundamental law of the divine state in Israel . When the business was all completed, Samuel sent the people away to their own home.
Manner of the kingdom - The laws and rules by which the kingly government was to be managed. It is not improbable that what Samuel wrote was simply a transcript of Deu_17:14-20.
laid it up before the Lord - in the ark of the Lord; or by the ark of the Lord, on one side of it, or in the tabernacle of the Lord, where recourse might be had to it, at any time, at least by a priest, and where it would be safe, and be preserved to future times.
Samuel sent all the people away - for though Saul was chosen king, he did not take upon him the exercise of government directly, but left it to Samuel to dismiss the people, who had been for many years their chief magistrate.
1Sa 10:26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.
A band of men - Rather, “the host,” “men of valor,” There seems to be an opposition intended between the “valiant men” and the “children of Belial” (1Sa_10:27).
A band of men - Not a military band, as one scholar thinks, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence.
a band of men - an army, or part of one they seem to be military men, at least men of strength, valor, and courage; gallant men, who, in honor to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah.
Saul also went home to Gibeah - His native place, about five miles north of Jerusalem, where was his father's house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men.
whose heart God had touched - who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."
1Sa 10:27 But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.
Brought him no presents - They gave him no proofs that they acknowledged either the Divine appointment or his authority. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the pretense that such a person as Saul could not be a deliverer of Israel . How, say they, shall this man save us?
Presents - The minchah was the token of homage and acknowledgment from the subject to the sovereign, and from the tributary nation to their suzerain. Minchah, the present which from time immemorial every one has been expected to bring when entering the presence of the king; so that the refusal to bring a present was almost equivalent to rebellion.
the children of Belial - Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was.
he held his peace - or "was as one that is deaf and dumb"; took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed.
