Read-Post Through the Bible

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While most commentators are inclined to disagree with the number of 50,000 slain, thinking it to mean perhaps 70 men, 50 out of a thousand (see K+D), supposing Bethshemesh to be a village, and the slaughter happening in one day. However, Josh 21:16 mentions  "Bethshemesh with her suburbs”, ascribing it to being a city with suburbs, or villages (Jos. 19:38; 2Chrn. 28:18). and in 2Chrn. 25:21 Joash the king of Israel and Amaziah king of Judah saw one another in the face at Beth-shemesh, indicating it was not some obscure village, and perhaps it was chosen as it was close to some cross roads. Moreover, Judges 1:33 states that Naphtali failed to drive out the (pagan) Canaanites  inhabitants of Bethshemesh. Such factors would have allowed many people to have both inhabited Bethshemesh proper, as well as multitudes from villages that either followed the ark on it's way or traveled to Bethshemesh to see it, and which would have included many irreverent Canaanites. The viewing of the ark need not to have taken just one day,  yet as one who has seen thousands from a baseball game pass by a gospel evangelist, it is not difficult to perceive 50,000 passing even on one day glancing into an opened ark, as men would do today if the object was sexual.

In any case, the lesson is that just as it is said that God is “of purer eyes than to behold evil, and canst not look on iniquity: (Hab. 1:13), indicating the abhorrence of God in seeing our sins, so God Himself cannot be seen in His full glory by men except when He reveals Himself in a veiled state or vision (Ex. 33:20; 1Tim. 6:15, 16; Is. 6:1ff), and thus only the high priest, precisely sanctified, could inter into the holy of holies once a year, and any sinned committed while he therein meant instant death.  And thus our “boldness to enter into the holiest by the blood of Jesus” (Heb. 10:1) must be with awe, and heartfelt appreciation, which i confess and repent for often not having, but taking it too much for granted. 

(Exo 28:34-36)  "A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. {35} And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. {36} And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD."

(Lev 16:2)  "And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat."

(Lev 16:13)  "And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:"

(Heb 10:19-24)  "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And having an high priest over the house of God; {22} Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. {23} Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) {24} And let us consider one another to provoke unto love and to good works:"

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  (1 Sam 7)  "And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD.

{2} And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. {3} And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines. {4} Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only. {5} And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD. {6} And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh.

{7} And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. {8} And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines. {9} And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him. {10} And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel. {11} And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Bethcar.

{12} Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us. {13} So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel. {14} And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites. {15} And Samuel judged Israel all the days of his life. {16} And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. {17} And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD."

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1 Samuel 7 -
The men of Kirjah-jearim bring the ark from Beth-shemesh, and consecrate Eleazar, the son of Abinadab, to keep it; and there it continued twenty years, 1Sa_7:1, 1Sa_7:2. Samuel reproves and exhorts the people, and gathers them together at Mizpeh, where they fast and pray, and confess their sins, 1Sa_7:3-6. The Philistines go up against them; the Israelites cry unto the Lord for help; Samuel offers sacrifices; and the Lord confounds the Philistines with thunder; Israel discomfits and pursues them to Beth-car, 1Sa_7:7-11. Samuel erects a stone for a memorial, and calls it Eben-ezer, 1Sa_7:12. The Philistines are totally subdued, and Israel recovers all its lost cities, 1Sa_7:13, 1Sa_7:14. Samuel acts as an itinerant judge in Israel, 1Sa_7:15-17. — Clarke 

1 Samuel 7 -

In this chapter we have,  I. The eclipsing of the glory of the ark, by its privacy in Kirjath-jearim for many years (1Sa_7:1, 1Sa_7:2).  II. The appearing of the glory of Samuel in his public services for the good of Israel, to whom he was raised up to be a judge, and he was the last that bore that character. This chapter gives us all the account we have of him when he was in the prime of his time; for what we had before was in his childhood (ch. 2 and 3); what we have of him after was in his old age (1Sa_8:1). We have him here active, 

1. In the reformation of Israel from their idolatry (1Sa_7:3, 1Sa_7:4). 

2. In the reviving of religion among them (1Sa_7:5, 1Sa_7:6). 

3. In praying for them against the invading Philistines (1Sa_7:7-9), over whom God, in answer to his prayer, gave them a glorious victory (1Sa_7:10, 1Sa_7:11). 

4. In erecting a thankful memorial of that victory (1Sa_7:12). 

5. In the improvement of that victory (1Sa_7:13, 1Sa_7:14). 

6. In the administration of justice (1Sa_7:15-17). And these were the things for which God was preparing the designing him, in the early vouchsafements of his grace to him. — Henry 

1Sa 7:1-2 -
Here we must attend the ark to Kirjath-jearim, and then leave it there, to hear not a word more of it except once (1Sa_14:18), till David fetched it thence, about forty years after, 1Ch_13:6.

I. We are very willing to attend it thither, for the men of Beth-shemesh have by their own folly made that a burden which might have been a blessing; and gladly would we see it among those to whom it will be a savour of life unto life, for in every place where it has been of late it has been a savour of death unto death. Now,

1. The men of Kirjath-jearim cheerfully bring it among them, 1Sa_7:1. They came, at the first word, and fetched up the ark of the Lord. Their neighbours the Beth-shemites, were not more glad to get rid of it than they were to receive it, knowing very well that what slaughter the ark had made at Beth-shemesh was not an act of arbitrary power, but of necessary justice, and those that suffered by it must blame themselves, not the ark; we may depend upon the word which God hath said (Jer_25:6), Provoke me not, and I will do you no hurt. Note, The judgments of God on those who profane his ordinances should not make us afraid of the ordinances, but of profaning them and making an ill use of them.

2. They carefully provided for its decent entertainment among them, as a welcome guest, with true affection, and, as an honourable guest, with respect and reverence.

(1.) They provided a proper place to receive it. They had no public building to adorn with it, but they lodged it in the house of Abinadab, which stood upon the highest ground, and, probably, was the best house in their city; or perhaps the master of it was the most eminent man they had for piety, and best affected to the ark. The men of Beth-shemesh left it exposed upon a stone in the open field, and, though it was a city of priests, none of them received it into his house; but the men of Kirjath-jearim, though common Israelites, gave it house-room, and no doubt the best-furnished room in the house to which it was brought. Note,

[1.] God will find out a resting-place for his ark; if some thrust it from them, yet the hearts of others shall be inclined to receive it.

[2.] It is no new thing for God's ark to be thrust into a private house. Christ and his apostles preached from house to house when they could not have public places at command.

[3.] Sometimes priests are shamed and out-done in religion by common Israelites.

(2.) They provided a proper person to attend it: They sanctified Eleazar his son to keep it; not the father, either because he was aged and infirm, or because he had the affairs of his house and family to attend, from which they would not take him off. But the son, who, it is probable, was a very pious devout young man, and zealously affected towards the best things. His business was to keep the ark, not only from being seized by malicious Philistines, but from being touched or looked into by too curious Israelites. He was to keep the room clean and decent in which the ark was, that, though it was in an obscure place, it might no look like a neglected thing, which no man looked after. It does not appear that this Eleazar was of the tribe of Levi, much less of the house of Aaron, nor was it needful that he should, for here was no altar either for sacrifice or incense, only we may suppose that some devout Israelites would come and pray before the ark, and those that did so he was there ready to attend and assist. For this purpose they sanctified him, that is, by his own consent, they obliged him to make this his business, and to give a constant attendance to it; they set him apart for it in the name of all their citizens. This was irregular, but was excusable because of the present distress. When the ark has but recently come out of captivity we cannot expect it to be on a sudden in its usual solemnity, but must take things as they are, and make the best of them.

II. Yet we are very loth to leave it here, wishing it well at Shiloh again, but that is made desolate (Jer_7:14), or at least wishing it at Nob, or Gibeon, or wherever the tabernacle and the altars are; but, it seems, it must lie by the way for want of some public-spirited men to bring it to its proper place.

1. The time of its continuance here was long, very long, above forty years it lay in these fields of the wood, a remote, obscure, private place, unfrequented and almost unregarded (1Sa_7:2): The time that the ark abode in Kirjath-jearim was long, even till David fetched it thence. It was very strange that all the time that Samuel governed the ark was never brought to its place in the holy of holies, an evidence of the decay of holy zeal among them. God suffered it to be so, to punish them for their neglect of the ark when it was in its place and to show that the great stress which the institution laid upon the ark was but typical of Christ, and those good things to come which cannot be moved, Heb_9:23; Heb_12:27. It was a just reproach to the priests that one not of their order was sanctified to keep the ark.

2. Twenty years of this time had passed before the house of Israel was sensible of the want of the ark. The Septuagint read it somewhat more clearly than we do; and it was twenty years, and (that is, when) the whole house of Israel looked up again after the Lord. So long the ark remained in obscurity, and the Israelites were not sensible of the inconvenience, nor ever made any enquiry after it, what has become of it; though, while it was absent from the tabernacle, the token of God's special presence was wanting, nor could they keep the day of atonement as it should be kept. They were content with the altars without the ark; so easily can formal professors rest satisfied in a round of external performances, without any tokens of God's presence or acceptance. But at length they bethought themselves, and began to lament after the lord, stirred up to it, it is probable, by the preaching of Samuel, with which an extraordinary working of the Spirit of God set in. A general disposition to repentance and reformation now appears throughout all Israel, and they begin to look unto him whom they had slighted, and to mourn, Zec_12:10. Dr. Lightfoot thinks this was a matter and time as remarkable as almost any we read of in scripture; and that the great conversion, Acts 2 and 3, is the only parallel to it. Note,

(1.) Those that know how to value God's ordinances cannot but reckon it a very lamentable thing to want them.

(2.) True repentance and conversion begin in lamenting after the Lord; we must be sensible that by sin we have provoked him to withdraw and are undone if we continue in a state of distance from him, and be restless till we have recovered his favour and obtained his gracious returns. It was better with the Israelites when they wanted the ark, and were lamenting after it, than when they had the ark, and were prying into it, or priding themselves in it. Better see people longing in the scarcity of the means of grace than loathing in the abundance of them. — Henry

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1Sa 7:3-6 -
We may well wonder where Samuel was and what he was doing all this while, for we have not had him so much as named till now, since 1Sa_4:1, not as if he were unconcerned, but his labours among his people are not mentioned till there appears the fruit of them. When he perceived that they began to lament after the Lord he struck while the iron was hot, and two things he endeavoured to do for them, as a faithful servant of God and a faithful friend to the Israel of God: -

I. He endeavoured to separate between them and their idols, for there reformation must begin. He spoke to all the house of Israel (1Sa_7:3), going, as it should seem, from place to place, an itinerant preacher (for we find not that they were gathered together till 1Sa_7:5), and wherever he came this was his exhortation, “If you do indeed return to the Lord, as you seem inclined to do, by your lamentations for your departure from him and his from you, then know,

1. That you must renounce and abandon your idols, put away the strange gods, for your God will admit no rival; put them away from you, each one from himself, nay, and put them from among you, do what you can, in your places, to rid them out of the country. Put away Baalim, the strange gods, and Ashtaroth, the strange goddesses,” for such also they had. Or Ashtaroth is particularly named because it was the best-beloved idol, and that which they were most wedded to.

Note, True repentance strikes at the darling sin, and will with a peculiar zeal and resolution put away that, the sin which most easily besets us.

2. “That you must make a solemn business of returning to God, and do it with a serious consideration and a stedfast resolution, for both are included in preparing the heart, directing, disposing, establishing, the heart unto the Lord. 3. That you must be wholly for God, for him and no other, serve him only, else you do not serve him at all so as to please him. 4. That this is the only way and a sure way to prosperity and deliverance. Take this course, and he will deliver you out of the hand of the Philistines; for it was because you forsook him and served other gods that he delivered you into their hands.” This was the purport of Samuel's preaching, and it had a wonderfully good effect (1Sa_7:4): They put away Baalim and Ashtaroth, not only quitted the worship of them, but destroyed their images, demolished their altars, and quite abandoned them. What have we to do any more with idols? Hos_14:8; Isa_30:22.

II. He endeavoured to engage them for ever to God and his service. Now that he had them in a good mind he did all he could to keep them in it.

1. He summons all Israel, at least by their elders, as their representatives, to meet him at Mizpeh (1Sa_7:5), and there he promises to pray for them. And it was worth while for them to come from the remotest part of the country to join with Samuel in seeking God's favour. Note, Ministers should pray for those to whom they preach, that God by his grace would make the preaching effectual. And, when we come together in religious assemblies, we must remember that it is as much our business there to join in public prayers as it is to hear a sermon. He would pray for them that, by the grace of God, they might be parted from their idols, and that then, by the providence of God, they might be delivered from the Philistines. Ministers would profit their people more if they did but pray more for them.

2. They obey his summons, and not only come to the meeting, but conform to the intentions of it, and appear there very well disposed, 1Sa_7:6.

(1.) They drew water and poured it out before the Lord, signifying, [1.] Their humiliation and contrition for sin, owning themselves as water spilt upon the ground, which cannot be gathered up again (2Sa_14:14), so mean, so miserable, before God, Psa_22:14. The Chaldee reads it, They poured out their hearts in repentance before the Lord. They wept rivers of tears, and sorrowed after a godly sort, for it was before the Lord and with an eye to him.

[2.] Their earnest prayers and supplications to God for mercy. The soul is, in prayer, poured out before God, Psa_62:8.

 [3.] Their universal reformation; they thus expressed their willingness to part with all their sins, and to retain no more of the relish or savour of them than the vessel does of the water that is poured out of it. They were free and full in their confession, and fixed in their resolution to cast away from them all their transgressions. Israel is now baptized from their idols, so Dr. Lightfoot.

 [4.] Some think it signifies their joy in the hope of God's mercy, which Samuel had assured them of. This ceremony was used with that signification at the feast of tabernacles, Joh_7:37, Joh_7:38, and see Isa_12:3. Taking it in this sense, it must be read, They drew water after they had fasted. In the close of their humiliation they thus expressed their hope of pardon and reconciliation.

(2.) They fasted, abstained from food, afflicted their souls, so expressing repentance and exciting devotion.

(3.) They made a public confession: We have sinned against the Lord, so giving glory to God and taking shame to themselves. And, if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.

3. Samuel judged them at that time in Mizpeh, that is, he assured them, in God's name, of the pardon of their sins, upon their repentance, and that God was reconciled to them. It was a judgment of absolution. Or he received informations against those that did not leave their idols, and proceeded against them according to law. Those that would not judge themselves he judged. Or now he settled courts of justice among them, and appointed the terms and circuits which he observed afterwards, 1Sa_7:16. Now he set those wheels a-going; and, whereas he began to act as a magistrate, to prevent their relapsing into those sins which now they seemed to have renounced. — Henry 

1Sa_7:6
When they had assembled together here, “they drew water and poured it out before Jehovah, and fasted on that day, and said there, We have sinned against the Lord.” Drawing water and pouring it out before Jehovah was a symbolical act, which has been thus correctly explained by the Chaldee, on the whole: “They poured out their heart like water in penitence before the Lord.” This is evident from the figurative expressions, “poured out like water,” in Psa_22:15, and “pour out thy heart like water,” in Lam_2:19, which are used to denote inward dissolution through pain, misery, and distress (see 2Sa_14:14). Hence the pouring out of water before God was a symbolical representation of the temporal and spiritual distress in which they were at the time, - a practical confession before God, “Behold, we are before Thee like water that has been poured out;” and as it was their own sin and rebellion against God that had brought this distress upon them, it was at the same time a confession of their misery, and an act of the deepest humiliation before the Lord. They gave a still further practical expression to this humiliation by fasting (צוּם), as a sign of their inward distress of mind on account of their sin, and an oral confession of their sin against the Lord. By the word שׁם, which is added to ויּאמרוּ, “they said “there,” i.e., at Mizpeh, the oral confession of their sin is formally separated from the two symbolical acts of humiliation before God, though by this very separation it is practically placed on a par with them. What they did symbolically by the pouring out of water and fasting, they explained and confirmed by their verbal confession. שׁם is never an adverb of time signifying “then;” neither in Psa_14:5; Psa_132:17, nor Jdg_5:11. “And thus Samuel judged the children  — K+D

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1Sa 7:7-12 -
Here, I. The Philistines invade Israel (1Sa_7:7), taking umbrage from that general meeting for repentance and prayer as if it had been a rendezvous for war, and, if so, they thought it prudent to keep the war out of their own country. They had no just cause for this suspicion; but those that seek to do mischief to others will be forward to imagine that others design mischief to them. Now see here, 1. How evil sometimes seems to come out of good. The religious meeting of the Israelites at Mizpeh brought trouble upon them from the Philistines, which perhaps tempted them to wish they had staid at home and to blame Samuel for calling them together. But we may be in God's way and yet meet with distress; nay, when sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments on work to the utmost to oppose and discourage them. But,

2. How good is, at length, brought out of that evil. Israel could never be threatened more seasonably than at this time, when they were repenting and praying, nor could they have been better prepared to receive the enemy; nor could the Philistines have acted more impolitely for themselves than to make war upon Israel at this time, when they were making their peace with God. But God permitted them to do it, that he might have an opportunity immediately of crowning his people's reformation with tokens of his favour, and of confirming the words of his messenger, who had assured them that if they repented God would deliver them out of the hand of the Philistines. Thus he makes man's wrath to praise him, and serves the purposes of his grace to his people even by the malicious designs of their enemies against them, Mic_4:11, Mic_4:12.

II. Israel cleaves closely to Samuel, as their best friend, under God, in this distress; though he was no military man, nor ever celebrated as a mighty man of valour, yet, being afraid of the Philistines, for whom they thought themselves an unequal match, they engaged Samuel's prayers for them: Cease not to cry unto the Lord our God for us, 1Sa_7:8. They were here unarmed, unprepared for war, come together to fast and pray, not to fight; prayers and tears therefore being all the weapons many of them are now furnished with, to these they have recourse. And, knowing Samuel to have a great interest in heaven, they earnestly beg of him to improve it for them. They had reason to expect it, because he had promised to pray for them (1Sa_7:5), had promised them deliverance from the Philistines (1Sa_7:3), and they had been observant of him in all that which he had spoken to them from the Lord. Thus those who sincerely submit to Christ, as their lawgiver and judge, need not doubt of their interest in his intercession. They were very solicitous that Samuel should not cease to pray for them: what military preparations were to be made they would undertake them, but let him continue instant in prayer, perhaps remembering that when Moses did but let down his hand ever so little Amalek prevailed. O what a comfort is it to all believers that our great intercessor above never ceases, is never silent, for he always appears in the presence of God for us!

III. Samuel intercedes with God for them, and does it by sacrifice, 1Sa_7:9. He took a sucking lamb, and offered it for a burnt-offering, a whole burnt-offering, to the Lord, and, while the sacrifice was in burning, with the smoke of it his prayers ascended up to heaven for Israel. Observe, 1. He made intercession with a sacrifice. Christ intercedes in the virtue of his satisfaction, and in all our prayers we must have an eye to his great oblation, depending upon that for audience and acceptance. Samuel's sacrifice without his prayer would have been an empty shadow, his prayer without the sacrifice would not have been so prevalent, but both together teach us what great things we may expect from God in answer to those prayers which are made with faith in Christ's sacrifice.

2. It was a burnt-offering, which was offered purely for the glory of God, so intimating that the great plea he relied on in his prayer was taken from the honour of God. “Lord, help thy people now for thy name's sake.” When we endeavour to give glory to God we may hope he will, in answer to our prayers, work for his own glory.

3. It was but one sucking lamb that he offered; for it is the integrity and intention of the heart that God looks at, more than the bulk or number of the offerings. This one lamb (typifying the Lamb of God) was more acceptable than thousands of rams or bullocks would have been without faith and prayer. Samuel was no priest, but he was a Levite and a prophet; the case was extraordinary, and what he did was by special direction, and therefore was accepted of God. And justly was this reproach put upon the priests because they had corrupted themselves.

IV. God gave a gracious answer to Samuel's prayer (1Sa_7:9): The Lord heard him. He was himself a Samuel, asked of God, and many a Samuel, many a mercy in answer to prayer, God gave him. Sons of prayer should be famous for praying, as Samuel was among those that call upon his name, Psa_99:6. The answer was a real answer: the Philistines were discomfited (1Sa_7:10, 1Sa_7:11), totally routed, and that in such a manner as highly magnified the prayer of Samuel, the power of God, and the valour of Israel.

1. The prayer of Samuel was honoured; for at the very time when he was offering up his sacrifice, and his prayer with it, the battle began, and turned immediately against the Philistines. Thus while he was yet speaking God heard, and answered in thunder, Isa_65:24. God showed that it was Samuel's prayer and sacrifice that he had respect to, and hereby let Israel know that as in a former engagement with the Philistines he had justly chastised their presumptuous confidence in the presence of the ark, on the shoulders of two profane priests, so now he graciously accepted their humble dependence upon the prayer of faith from the mouth and heart of a pious prophet.

2. The power of God was greatly honoured; for he took the work into his own hand, and discomfited them, not with great hail-stones, which would kill them (as Jos_10:11), but with a great thunder, which frightened them and put them into such terror and consternation that they fainted away, and became a very easy prey to the sword of Israel, before whom, being thus confounded, they were smitten. Josephus adds that the earth quaked under them when first they made the onset and in many places opened and swallowed them up, and that, besides the terror of the thunder, their faces and hands were burnt with lightning, which obliged them to shift for themselves by flight. And, being thus driven to their heels by the immediate hand of God (whom they feared not so much as they had feared his ark, 1Sa_4:7), then,

3. Honour was put upon the hosts of Israel; they were made use of for the completing of the victory, and had the pleasure of triumphing over their oppressors: They pursued the Philistines, and smote them. How soon did they find the benefit of their repentance, and reformation, and return to God! Now that they have thus engaged him for them none of their enemies can stand before them.

V. Samuel erected a thankful memorial of this victory, to the glory of God and for the encouragement of Israel, 1Sa_7:12. He set up an Eben-ezer, the stone of help. If ever the people's hard hearts should lose the impressions of this providence, this stone would either revive the remembrance of it, and make them thankful, or remain a standing witness against them for their unthankfulness.

1. The place where this memorial was set up was the same where, twenty years before, the Israelites were smitten before the Philistines, for that was beside Eben-ezer, 1Sa_4:1. The sin which procured that defeat formerly being pardoned upon their repentance, the pardon was sealed by this glorious victory in the very same place where they then suffered loss; see Hos_1:10.

2. Samuel himself took care to set up this monument. He had been instrumental by prayer to obtain the mercy, and therefore he thought himself in a special manner obliged to make this grateful acknowledgement of it.

3. The reason he gives for the name is, Hitherto the Lord hath helped us, in which he speaks thankfully of what was past, giving the glory of the victory to God only, who had added this to all his former favours; and yet he speaks somewhat doubtfully for the future: “Hitherto things have done well, but what God may yet do with us we know not, that we refer to him; but let us praise him for what he has done.” Note, The beginnings of mercy and deliverance are to be acknowledged by us with thankfulness so far as they go, though they be not completely finished, nay, though the issue seem uncertain. Having obtained help from God, I continue hitherto, says blessed Paul, Act_26:22. — Henry

[daniel1212av]

1Sa 7:13-17 -
We have here a short account of the further good services that Samuel did to Israel. Having parted them from their idols, and brought them home to their God, he had put them into a capacity of receiving further benefits by his ministry. Having prevailed in that, he becomes, in other instances, a great blessing to them; yet, writing it himself, he is brief in the relation. We are not told here, but it appears (2Ch_35:18) that in the days of Samuel the prophet the people of Israel kept the ordinance of the passover with more than ordinary devotion, notwithstanding the distance of the ark and the desolations of Shiloh. Many good offices, no doubt, he did for Israel, but here we are only told how instrumental he was,

1. In securing the public peace (1Sa_7:13): “In his days the Philistines came no more into the coast of Israel, made no inroads or incursions upon them; they perceived that God now fought for Israel and that his hand was against the Philistines, and this kept them in awe, and restrained the remainder of their wrath.” Samuel was a protector and deliverer to Israel, not by dint of sword, as Gideon, nor by strength of arm, as Samson, but by the power of prayer to God and carrying on a work of reformation among the people. Religion and piety are the best securities of a nation.

2. In recovering the public rights, 1Sa_7:14. By his influence Israel had the courage to demand the cities which the Philistines had unjustly taken from them and had long detained; and the Philistines, not daring to contend with one that had so great an interest in heaven, tamely yielded to the demand, and restored (some think) even Ekron and Gath, two of the capital cities, though afterwards they retook them; others think some small towns that lay between Ekron and Gath, which were forced out of the Philistines' hands. This they got by their reformation and religion, they got ground of their enemies and got forward in their affairs. It is added, There was peace between Israel and the Amorites, that is, the Canaanites, the remains of the natives. Not that Israel made any league with them, but they were quiet, and not so mischievous to Israel as they had sometimes been. Thus when a man's ways please the Lord he maketh even his enemies to be at peace with him and give him no disturbance, Pro_16:7.

3. In administering public justice (1Sa_7:15, 1Sa_7:16): He judged Israel; as a prophet he taught them their duty and reproved them for their sins, which is called judging, Eze_20:4; Eze_22:2. Moses judged Israel when he made them know the statutes of God and his laws (Exo_18:16); and thus Samuel judged them to the last, even after Saul was made king; so he promised them then, when Saul was inaugurated (1Sa_12:23), I will not cease to teach you the good and the right way. As a magistrate, he received appeals from the inferior courts and gave judgment upon them, tried causes and determined them, tried prisoners and acquitted or condemned them, according to the law. This he did all his days, till he grew old and past service, and resigned to Saul; and afterwards he exercised authority when application was made to him; nay, he judged even Agag, and Saul himself. But when he was in his prime he rode the circuit, for the convenience of the country, at least of that part of it which lay most under his influence. He kept courts at Beth-el, Gilgal, and Mizpeh, all in the tribe of Benjamin; but his constant residence was at Ramah, his father's city, and there he judged Israel, thither they resorted to him from all parts with their complaints, 1Sa_7:17. 4. In keeping up the public exercises of religion; for there, where he lived, he built an altar to the Lord, not in contempt of the altar that was at Nob, or Gibeon, or wherever the tabernacle was; but divine justice having laid Sholoh waste, and no other place being yet chosen for them to bring their offerings to (Deu_12:11), he looked upon the law which confined them to one place to be for the present suspended, and therefore, being a prophet, and under divine direction, he did as the patriarchs did, he built an altar where he lived, both for the use of his own family and for the good of the country that resorted to it. Great men should use their wealth, power, and interest, for the keeping up of religion in the places where they live. — Henry 

[daniel1212av]

(1 Sam 8 )  "And it came to pass, when Samuel was old, that he made his sons judges over Israel. {2} Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. {3} And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. {4} Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, {5} And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. {6} But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD. {7} And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. {8} According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. {9} Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them.

{10} And Samuel told all the words of the LORD unto the people that asked of him a king. {11} And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. {12} And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. {13} And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. {14} And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. {15} And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. {16} And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. {17} He will take the tenth of your sheep: and ye shall be his servants. {18} And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.

{19} Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; {20} That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.

{21} And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD. {22} And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city."

[daniel1212av]

1 Samuel 8 -
II. The Monarchy of Saul from His Election Till His Ultimate Rejection - 1 Samuel 8-15
The earthly monarchy in Israel was established in the time of Samuel, and through his mediation. At the pressing desire of the people, Samuel installed the Benjaminite Saul as king, according to the command of God. The reign of Saul may be divided into two essentially different periods: viz., (1) the establishment and vigorous development of his regal supremacy (1 Samuel 8-15); (2) the decline and gradual overthrow of his monarchy (1 Samuel 16-31). The establishment of the monarchy is introduced by the negotiations of the elders of Israel with Samuel concerning the appointment of a king (1 Samuel 8 ). This is followed by (1) the account of the anointing of Saul as king (1 Samuel 9:1-10:16), of his election by lot, and of his victory over the Ammonites and the confirmation of his monarchy at Gilgal (1 Samuel 10:17-11:15), together with Samuel's final address to the nation (1 Samuel 12); (2) the history of Saul's reign, of which only his earliest victories over the Philistines are given at all elaborately (1 Samuel 13:1-14:46), his other wars and family history being disposed of very summarily (1Sa_14:47-52); (3) the account of his disobedience to the command of God in the war against the Amalekites, and the rejection on the part of God with which Samuel threatened him in consequence (1 Samuel 15). The brevity with which the history of his actual reign is treated, in contrast with the elaborate account of his election and confirmation as king, may be accounted for from the significance and importance of Saul's monarchy in relation to the kingdom of God in Israel.
The people of Israel traced the cause of the oppression and distress, from which they had suffered more and more in the time of the judges, to the defects of their own political constitution. They wished to have a king, like all the heathen nations, to conduct their wars and conquer their enemies. Now, although the desire to be ruled by a king, which had existed in the nation even from the time of Gideon, was not in itself at variance with the appointment of Israel as a kingdom of God, yet the motive which led the people to desire it was both wrong and hostile to God, since the source of all the evils and misfortunes from which Israel suffered was to be found in the apostasy of the nation from its God, and its coquetting with the gods of the heathen. Consequently their self-willed obstinacy in demanding a king, notwithstanding the warnings of Samuel, was an actual rejection of the sovereignty of Jehovah, since He had always manifested himself to His people as their king by delivering them out of the power of their foes, as soon as they returned to Him with simple penitence of heart. Samuel pointed this out to the elders of Israel, when they laid their petition before him that he would choose them a king. But Jehovah fulfilled their desires. He directed Samuel to appoint them a king, who possessed all the qualifications that were necessary to secure for the nation what it looked for from a king, and who therefore might have established the monarchy in Israel as foreseen and foretold by Jehovah, if he had not presumed upon his own power, but had submitted humbly to the will of God as made known to him by the prophet. Saul, who was chosen from Benjamin, the smallest but yet the most warlike of all the tribes, a man in the full vigour of youth, and surpassing all the rest of the people in beauty of form as well as bodily strength, not only possessed “warlike bravery and talent, unbroken courage that could overcome opposition of every kind, a stedfast desire for the well-being of the nation in the face of its many and mighty foes, and zeal and pertinacity in the execution of his plans” (Ewald), but also a pious heart, and an earnest zeal for the maintenance of the provisions of the law, and the promotion of the religious life of the nation. He would not commence the conflict with the Philistines until sacrifice had been offered (1Sa_13:9.); in the midst of the hot pursuit of the foe he opposed the sin committed by the people in eating flesh with the blood (1Sa_14:32-33); he banished the wizards and necromancers out of the land (1Sa_28:3, 1Sa_28:9); and in general he appears to have kept a strict watch over the observance of the Mosaic law in his kingdom. But the consciousness of his own power, coupled with the energy of his character, led his astray into an incautious disregard of the commands of God; his zeal in the prosecution of his plans hurried him on to reckless and violent measures; and success in his undertakings heightened his ambition into a haughty rebellion against the Lord, the God-king of Israel. These errors come out very conspicuously in the three great events of his reign which are the most circumstantially described. When Saul was preparing for war against the Philistines, and Samuel did not appear at once on the day appointed, he presumptuously disregarded the prohibition of the prophet, and offered the sacrifice himself without waiting for Samuel to arrive (1Sa_13:7.). In the engagement with the Philistines, he attempted to force on the annihilation of the foe by pronouncing the ban upon any one in his army who should eat bread before the evening, or till he had avenged himself upon his foes. Consequently, he not only diminished the strength of the people, so that the overthrow of the enemy was not great, but he also prepared humiliation for himself, inasmuch as he was not able to carry out his vow (1Sa_14:24.). But he sinned still more grievously in the war with the Amalekites, when he violated the express command of the Lord by only executing the ban upon that nation as far as he himself thought well, and thus by such utterly unpardonable conduct altogether renounced the obedience which he owed to the Lord his God (1 Samuel 15). All these acts of transgression manifest an attempt to secure the unconditional gratification of his own self-will, and a growing disregard of the government of Jehovah in Israel; and the consequence of the whole was simply this, that Saul not only failed to accomplish that deliverance of the nation out of the power of its foes which the Israelites had anticipated from their king, and was unable to inflict any lasting humiliation upon the Philistines, but that he undermined the stability of his monarchy, and brought about his own rejection on the part of God.

From all this we may see very clearly, that the reason why the occurrences connected with the election of Saul as king as fully described on the one hand, and on the other only such incidents connected with his enterprises after he began to reign as served to bring out the faults and crimes of his monarchy, was, that Israel might learn from this, that royalty itself could never secure the salvation it expected, unless the occupant of the throne submitted altogether to the will of the Lord. Of the other acts of Saul, the wars with the different nations round about are only briefly mentioned, but with this remark, that he displayed his strength and gained the victory in whatever direction he turned (1Sa_14:47), simply because this statement was sufficient to bring out the brighter side of his reign, inasmuch as this clearly showed that it might have been a source of blessing to the people of God, if the king had only studied how to govern his people in the power and according to the will of Jehovah. If we examine the history of Saul's reign from this point of view, all the different points connected with it exhibit the greatest harmony. — K+D (abridged)

 1 Samuel 8 -
Samuel, grown old, makes his sons judges in Beer-sheba, 1Sa_8:1, 1Sa_8:2. They pervert judgment; and the people complain, and desire a king, 1Sa_8:3-5. Samuel is displeased, and inquires of the Lord, 1Sa_8:6. The Lord is also displeased; but directs Samuel to appoint them a king, and to show them solemnly the consequences of their choice, 1Sa_8:7-9. Samuel does so; and shows them what they may expect from an absolute monarch, and how afflicted they should be under his administration, 1Sa_8:10-18. The people refuse to recede from their demand; and Samuel lays the matter before the Lord, and dismisses them, 1Sa_8:19-22. — Clarke  

  1 Samuel 8 -
Samuel, grown old, makes his sons judges in Beer-sheba, 1Sa_8:1, 1Sa_8:2. They pervert judgment; and the people complain, and desire a king, 1Sa_8:3-5. Samuel is displeased, and inquires of the Lord, 1Sa_8:6. The Lord is also displeased; but directs Samuel to appoint them a king, and to show them solemnly the consequences of their choice, 1Sa_8:7-9. Samuel does so; and shows them what they may expect from an absolute monarch, and how afflicted they should be under his administration, 1Sa_8:10-18. The people refuse to recede from their demand; and Samuel lays the matter before the Lord, and dismisses them, 1Sa_8:19-22. — Clarke  

[daniel1212av]

1 Samuel 8 -
Things went so very well with Israel, in the chapter before, under Samuel's administration, that, methinks, it is a pity to find him so quickly, as we do in this chapter, old, and going off, and things working towards a revolution. But so it is; Israel's good days seldom continue long. We have here, 

I. Samuel decaying (1Sa_8:1). 

II. His sons degenerating (1Sa_8:2, 1Sa_8:3).  III. Israel discontented with the present government and anxious to see a change. For 

1. They petition Samuel to set a king over them (1Sa_8:4, 1Sa_8:5).  2. Samuel brings the matter to God (1Sa_8:6). 

3. God directs him what answer to give them, by way of reproof (1Sa_8:7, 1Sa_8:8 ), and by way of remonstrance, setting forth the consequences of a change of the government, and how uneasy they would soon be under it (1Sa_8:9-18).

 4. They insist upon their petition (1Sa_8:19, 1Sa_8:20). 

5. Samuel promises them, from God, that they shall shortly be gratified (1Sa_8:21, 1Sa_8:22). Thus hard is it for people to know when they are well off. — Henry 


1Sa 8:1-3 -
Two sad things we find here, but not strange things: -

1. A good and useful man growing old and unfit for service (1Sa_8:1): Samuel was old, and could not judge Israel, as he had done. He is not reckoned to be past sixty years of age now, perhaps not so much; but he was a man betimes, was full of thoughts and cared when he was a child, which perhaps hastened the infirmities of age upon him. The fruits that are the first ripe keep the worst. He had spent his strength and spirits in the fatigue of public business, and now, if he think to shake himself as at other times, he finds he is mistaken: old age has cut his hair. Those that are in the prime of their time ought to be busy in doing the work of life: for, as they go into years, they will find themselves less disposed to it and less able for it.

2. The children of a good man turning aside, and not treading in his steps. Samuel had given his sons so good an education, and they had given him such good hopes of their doing well, and gained such a reputation in Israel, that he made them judges, assistants to him awhile, and afterwards deputies under him at Beersheeba, which lay remote from Ramah, 1Sa_8:2. Probably the southern countries petitioned for their residence there, that they might not be necessitated to travel far with their causes. We have reason to think that Samuel gave them their commissions, not because they were his sons (he had no ambition to entail the government upon his family, any more than Gideon had), but because, for aught that yet appeared, they were men very fit for the trust; and none so proper to ease the aged judge, and take some of the burden off him, as (coeteris paribus - other things being equal) his own sons, who no doubt were respected for their good father's sake, and, having such an advantage at setting out, might soon have been great if they had but been good. But, alas! his sons walked not in his ways (1Sa_8:3), and, when their character was the reverse of his, their relation to so good a man, which otherwise would have been their honour, was really their disgrace. Degeneranti genus opprobrium - A good extraction is a reproach to him that degenerates from it. Note, Those that have the most grace themselves cannot give grace to their children. It has often been the grief of good men to see their posterity, instead of treading in their steps, trampling upon them, and, as Job speaks, marring their path. Nay, many that have begun well, promised fair, and set out in the right path, so that their parents and friends have had great hopes of them, yet afterwards have turned aside to by-paths, and been the grief of those of whom they should have been the joy. When Samuel's sons were made judges, and settled at a distance form him, then they discovered themselves. Thus,

(1.) Many that have been well educated, and have conducted themselves well while they were under their parents' eye, when they have gone abroad into the world and set up for themselves have proved bad. Let none therefore be secure either of themselves or theirs, but depend on divine grace.

(2.) Many that have done well in a state of meanness and subjection have been spoiled by preferment and power. Honours change men's minds, and too often for the worse. It does not appear that Samuel's sons were so profane and vicious as Eli's sons; but, whatever they were in other respects, they were corrupt judges, they turned aside after lucre, after the mammon of unrighteousness, so the Chaldee reads it. Note, The love of money is the root of all evil. It is pernicious in any, but especially in judges. Samuel had taken no bribes (Job_12:3), but his sons had, though, no doubt, he warned them against it when he made them judges; and then they perverted judgment. In determining controversies, they had an eye to the bribe, not to the law, and enquired who bid highest, not who had right on his side. It is sad with a people when the public justice that should do them right, being perverted, does them the greatest wrong. — Henry 

1Sa 8:6 - Displeased - Because God was hereby dishonoured by that distrust of him, and that ambition, and itch after changes, which were the manifest causes of this desire; and because of that great misery, which he foresaw the people would hereby bring upon themselves. Prayed - For the pardon of their sin, and direction and help from God in this great affair.  — Wesley

1Sa 8:7 -
They have rejected me - They wish to put that government in the hands of a mortal, which was always in the hands of their God. But hearken unto their voice - grant them what they request. So we find God grants that in his displeasure which he withholds in his mercy. — Clarke 

 1Sa 8:4-22 -

We have here the starting of a matter perfectly new and surprising, which was the setting up of kingly government in Israel. Perhaps the thing had been often talked of among them by those that were given to change and affected that which looked great. But we do not find that it was ever till now publicly proposed and debated. Abimelech was little better than a titular king, though he is said to reign over Israel (Jdg_9:22), and perhaps his fall had for a great while rendered the title of king odious in Israel, as that of Tarquinius did among the Romans; but, if it had, by this time the odium was worn off, and some bold steps are here taken towards so great a revolution as that amounted to. Here is,

I. The address of the elders to Samuel in this matter (1Sa_8:4, 1Sa_8:5): They gathered themselves together, by common consent; and not in a riotous tumultuous manner, but with the respect due to his character, they came to him to his house as Ramah with their address, which contained,

1. A remonstrance of their grievances: in short, Thou art old, and thy sons walk not in thy ways. Many a fairer occasion that people had had to ask a king, when they were oppressed by their neighbours or embroiled at home for want of a king in Israel, but a small thing will serve factious spirits for a colour to desire a change.

(1.) It was true that Samuel was old; but if that made him less able to ride the circuit, and sit long on the bench, yet it made him the more wise and experienced, and, upon that account, the fitter to rule. If he was old, had he not grown old in their service? And it was very unkind, ungrateful, nay, and unjust, to cast him off when he was old, who had spent his days in doing them good. God had saved his youth from being despicable (1Sa_3:20), yet they make his old age so, which should have been counted worthy of double honour. If old people be upbraided with their infirmities, and laid aside for them, let them not think it strange; Samuel himself was so. (2.) It was true that his sons did not walk in his ways; the more was his grief, but they could not say it was his fault: he had not, like Eli, indulged them in their badness, but was ready to receive complaints against them. And, if that had been the thing desired, we may well suppose, upon the making out of the charge of bribery against them he would have superseded their commissions and punished them. But this would not content the elders of Israel; they had another project in their head.

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2. A petition for the redress of these grievances, by setting a king over them: Make us a king to judge us like all the nations. Thus far it was well, that they did not rise up in rebellion against Samuel and set up a king for themselves, vi et armis - by force; but they applied to Samuel, God's prophet, and humbly begged of him to do it. But it appears by what follows that it was an evil proposal and ill made, and was displeasing to God. God designed them a king, a man after his own heart, when Samuel was dead; but they would anticipate God's counsel, and would have one now that Samuel was old. They had a prophet to judge them, that had immediate correspondence with heaven, and therein they were great and happy above any nation, none having God so nigh unto them as they had, Deu_4:7. But this would not serve; they must have a king to judge them with external pomp and power, like all the nations. A poor prophet in a mantle, though conversant in the visions of the Almighty, looked mean in the eyes of those who judged by outward appearance; but a king in a purple robe, with his guards and officers of state, would look great: and such a one they must have. They knew it was in vain to court Samuel to take upon him the title and dignity of a king, but he must appoint them one. They do not say, “Give us a king that is wise and good, and will judge better than thy sons do,” but, “Give us a king,” any body that will but make a figure. Thus foolishly did they forsake their own mercies, and, under pretence of advancing the dignity of their nation to that of their neighbours, did really thrust themselves down from their own excellency, and profane their crown by casting it to the ground.

II. Samuel's resentment of this address, 1Sa_8:6. Let us see how he took it. 1. It cut him to the heart. Probably it was a surprise to him, and he had not any intimation before of their design, which made it the more grievous. The thing displeased Samuel; not when they upbraided him with his own infirmities and his children's irregularities (he could patiently bear what reflected on himself and his own family), but it displeased him when they said, Give us a king to judge us, because that reflected upon God and his honour.

2. It drove him to his knees; he gave them no answer for the present, but took time to consider of what they proposed, and prayed unto the Lord for direction what to do, spreading the case before him and leaving it with him, and so making himself easy. Samuel was a man much in prayer, and we are encouraged in every thing to make our requests known to God, Phi_4:6. When any thing disturbs us, it is our interest, as well as our duty, to show before God our trouble, and he gives us leave to be humbly free with him.

III. The instruction God gave him concerning this matter. Those that in straits seek to God shall find him nigh unto them, and ready to direct them. He tells him,

1. That which would be an allay to his displeasure. Samuel was much disturbed at the proposal: it troubled him greatly to see his prophetic office thus slighted, and all the good turns he had done to Israel thus ungratefully returned; but God tells him he must not think it either hard or strange.

(1.) He must not think it hard that they had put this slight upon him, for they had herein put a slight upon God himself: “They have not rejected thee only, but they have rejected me. I share with thee in the affront,” 1Sa_8:7. Note, If God interest himself in the indignities that are done us, and the contempts that are put upon us, we may well afford to bear them patiently; nor need we think the worse of ourselves if for his sake we bear reproach (Psa_69:7), but rather rejoice and count it an honour, Col_1:24. Samuel must not complain that they were weary of his government, though just and gentle, for really they were weary of God's government; this was what they disliked: They have rejected me, that I should not reign over them. God reigns over the heathen (Psa_47:8 ), over all the world, but the government of Israel had hitherto been, in a more peculiar manner than ever any government was, a Theocracy, a divine government; their judges had their call and commission immediately from God; the affairs of their nation were under his peculiar direction. As the constitution, so the administration of their government, was by Thus saith the Lord; this method they were weary of, though it was their honour and safety, above any thing, so long as they kept in with God. They were indeed so much the more exposed to calamities if they provoked God to anger by sin, and found they could not transgress at so cheap a rate as other nations could, which perhaps was the true reason why they desired to stand upon the same terms with God that other nations did.

(2.) He must not think it strange, nor marvel at the matter, for they do as they always have done: According to all the works which they have done, since the day that I brought them out of Egypt, so do they unto thee, 1Sa_8:8; They had at first been so very respectful and obsequious to Samuel that he began to hope they were cured of their old stubborn disposition; but now he found himself deceived in them, and must not be surprised at it. They had always been rude to their governors, witness Moses and Aaron; nay, They have forsaken me and served other gods; the greatness of their crime, in affecting new gods, may make this crime of affecting new governors seem little. Samuel might expect they would deal treacherously, for they were called transgressors from the womb, Isa_48:8. This had been their manner from their youth up, Jer_22:21.

2. He tells him that which would be an answer to their demand. Samuel would not have known what to say if God had not instructed him. Should he oppose the motion, it would bespeak a greater fondness of power and dominion than did become a prophet, and an indulgence of his sons. Should he yield to the motion, it would look like the betraying of his trust, and he would become accessory to all the bad consequences of a change. Aaron sinned in gratifying the people when they said, Make us gods; Samuel dares not therefore comply with them when they say, Make us a king, but he gives them, with assurance, the answer God sent them.

(1.) He must tell them that they shall have a king. Hearken to the voice of the people, 1Sa_8:7, and again, 1Sa_8:9. Not that God was pleased with their request, but, as sometimes he crosses us in love, so at other times he gratifies us in wrath; he did so here. When they said, Give us a king and princes he gave them a king in his anger (see Hos_13:10, Hos_13:11), as he gave them quails, Psa_106:15; Psa_78:29. God bade Samuel humour them in this matter,

[1.] That they might be beaten with their own rod, and might feel, to their cost, the difference between his government and the government of a king; see 2Ch_12:8. It soon appeared how much worse their condition was, in all respects, under Saul, than it had been under Samuel.

[2.] To prevent something worse. If they were not gratified, they would either rise in rebellion against Samuel or universally revolt from their religion and admit the gods of the nations, that they might have kings like them. Rather than so, let them have a king.

[3.] God knows how to bring glory to himself out of it, and to serve his own wise purposes even by their foolish counsels.

(2.) But he must tell them, withal, that when they have a king they will soon have enough of him, and will, when it is too late, repent of their choice. This he must protest solemnly to them (1Sa_8:9), that, if they would have a king to rule them, as the eastern kings ruled their subjects, they would find the yoke exceedingly heavy. They looked only at the pomp or magnificence of a king, and thought that would make their nation great and considerable among its neighbours, and would strike a terror upon their enemies; but he must bid them consider how they would like to bear the charges of that pomp, and how they would endure that arbitrary power which the neighbouring kings assumed. Note, Those that set their hearts inordinately upon any thing in this world ought, for the moderating of their desires, to consider the inconveniences as well as the conveniences that will attend it, and to set the one over against the other in their thoughts. Those that submit to the government of the world and the flesh are told plainly what hard masters they are, and what a tyranny the dominion of sin is; and yet they will exchange God's government for it.

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IV. Samuel's faithful delivery of God's mind to them, 1Sa_8:10. He told them all the words of the Lord, how ill he resented it, that he construed it a rejecting of him, and compared it with their serving other gods, - that he would grant their request if they insisted on it, but withal had ordered him to represent to them the certain consequences of their choice, that they would be such that if they had any reason left them, and would allow themselves to consult their own interest, they would withdraw their petition, and beg to continue as they were. Accordingly he lays before them, very particularly, what would be, not the right of a king in general, but the manner of the king that should reign over them, according to the pattern of the nations, 1Sa_8:11. Samuel does not speak (as bishop Patrick expounds it) of a just and honest right of a king to do these things, for his right is quite otherwise described in that part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired. This shall be the manner of the king, that is, “thus he must support his dignity at the expense of that which is dearest to you, and thus he will abuse his power, as those that have power are apt to do; and, having the militia in his hand, you will be under a necessity of submitting to him.”

1. If they will have such a king as the nations have, let them consider,

(1.) That king must have a great retinue, abundance of servants to wait on him, grooms to look after his chariots and horses, gentlemen to ride about with him, and footmen to run before his chariots. This is the chief grandeur of princes, and the imaginary glory of great men, to have a multitude of attendants. And whence must he have these? “Why, he will take your sons, who are free-born, have a liberal education, and whom you now have at your own disposal, and will appoint them for himself,” 1Sa_8:11. They must wait upon him, and be at his beck; those that used to work for their parents and themselves must work for him, ear his ground, and reap his harvest (1Sa_8:12), and count it their preferment too, 1Sa_8:16. This would be a great change.

(2.) He must keep a great table; he will not be content to dine with his neighbours upon a sacrifice, as Samuel used to do (1Sa_9:13); but he must have a variety of dainty dishes, forced meats, and sweet-meats, and delicate sauces; and who must prepare him these? “Why, he will take your daughters, the most ingenious and handy of them, whom you hoped to prefer to houses and tables of their own; and, whether you be willing or no, they must be his confectioners, and cooks, and bakers, and the like.”

(3.) “He must needs have a standing army, for guards and garrisons; and your sons, instead of being elders of your cities, and living in quiet and honour at home, must be captains over thousands and captains over fifties, and must be disposed of at the pleasure of the sovereign.”

(4.) “You may expect that he will have great favourites, whom, having dignified and ennobled, he must enrich, and give them estates suitable to their honour; and which way can he do that, but out of your inheritances? 1Sa_8:14. He will take your fields and vineyards, which descended to you from your ancestors, and which you hoped to leave to your posterity after you, even the best of them; and will not only take them to himself (you could bear that better), but he will give them to his servants, who will be your masters, and bear rule over that for which you have laboured, How will you like that?”

(5.) “He must have great revenues to maintain his grandeur and power with; and whence must he have them but from you? He will take the tenth of the fruits of your ground (1Sa_8:15), and your cattle, 1Sa_8:17. You think the tenths, the double tenths, which the law of God has appointed for the support of the church, grievous enough, and grudge the payment of them; but, if you have a king, there must issue another tenth out of your estates, which will be levied with more rigour, for the support of the royal dignity. Consider the expense with the magnificence, and whether it will quit cost.”

2. These would be their grievances, and,

(1.) They would have none but God to complain to. Once they complained to the prince himself, and were answered, according to the manner of the king, Your yoke is heavy, and I will add to it, 1Ki_12:11.

(2.) When they complained to God he would not hear them, 1Sa_8:18. Nor could they expect that he should, both because they had been deaf to his calls and admonitions, and this trouble, in particular, they had brought upon themselves by rejecting him, and would not believe when he told them what would come of it. Note, When we bring ourselves into distress by our own irregular desires and projects we justly forfeit the comfort of prayer and the benefit of divine aids, and, if God be not better to us than we deserve, must have our relief in our own hands, and then it is bad with us.

V. The people's obstinacy in their demand, 1Sa_8:19, 1Sa_8:20. One would think such a representation of the consequences as this was, coming from God himself, who can neither deceive by his word nor be deceived in his knowledge, should have prevailed with them to waive their request: but their hearts were upon it, right or wrong, good or evil: “We will have a king over us, whatever God or Samuel say to the contrary; we will have a king, whatever it cost us, and whatever inconvenience we bring upon ourselves or our posterity by it.” See their folly.

1. They were quite deaf to reason and blind to their own interest. They could not answer Samuel's arguments against it, nor deny the force of them, and yet they grow more violent in their request, and more insolent. Before it was, “Pray, make us a king;” now it is, “Nay, but we will have a king; yea, that we will, because we will; nor will we bear to have any thing said against it.” See the absurdity of inordinate desires, and how they rob men of their reason.

2. They could not stay God's time. God had intimated to them in the law that, in due time, Israel should have a king (Deu_17:14, Deu_17:15), and perhaps they had some intimation that the time was at hand; but they are all in haste: “We, in our day, will have this king over us.” Could they but have waited ten or twelve years longer they would have had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul would have been prevented. Sudden resolves and hasty desires make work for a long and leisurely repentance.

3. That which they aimed at in desiring a king was not only, as before, that they might be like the nations, and levelled with the one above whom God had so far advanced them, but that they might have one to judge them, and to go out before them when they took the field, and to fight their battles. Foolish people and unwise! Could they ever desire a battle better fought for them that the last was, by Samuel's prayer and God's thunder? 1Sa_7:10. Was victory hereby too sure to them? And were they fond of trying the chance of war at the same uncertainty that others did? So sick, it seems, were they of their privileges: and what was the issue? Their first king was slain in a battle, which none of their judges ever were; so was Josiah, one of the last and best.

VI. The dismissing of them with an intimation that very shortly they should have what they asked.

1. Samuel rehearsed all their words in the ears of the Lord, v. 21. Not but that God perfectly knew it, without Samuel's report; but thus he dealt faithfully between God and Israel, as a prophet, returning the answer to him that sent him; and thus he waited on God for further direction. God is fully acquainted with the state of the case we are in care and doubt about, but he will know it from us. His rehearsing it in the ears of the Lord intimates that it was done in private; for the people were not disposed to join with him in prayer to God for direction in this matter; also it bespeaks a holy familiarity, to which God graciously admits his people: they speak in the ears of the Lord, as one friend whispers with another; their communion with God is meat they have to eat which the world knows not of, Joh_4:32.

2. God gave direction that they should have a king, since they were so inordinately set upon it (1Sa_8:22): “Make them a king, and let them make their best of him, and thank themselves if that very pomp and power which they are so eager to see their sovereign in be their plague and burden.” So he gave them up to their own hearts' lusts. Samuel told them this, but sent them home for the present, every man to his city; for the designation of the person must be left to God; they had now no more to do. When God saw fit to notify the choice to Samuel they should hear further from him; in the mean time let them keep the peace and expect the issue. — Henry 

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(1 Sam 9)  "Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. {2} And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.

{3} And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. {4} And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. {5} And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. {6} And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can show us our way that we should go. {7} Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? {8} And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. {9} (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.) {10} Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.

{11} And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? {12} And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place: {13} As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. {14} And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.

{15} Now the LORD had told Samuel in his ear a day before Saul came, saying, {16} To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. {17} And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. {18} Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is. {19} And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart. {20} And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? {21} And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me? {22} And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. {23} And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee. {24} And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

{25} And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. {26} And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. {27} And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may show thee the word of God."

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1 Samuel 9 -

Samuel had promised Israel, from God, that they should have a king; it is strange that the next news is not of candidates setting up for the government, making an interest in the people, or recommending themselves to Samuel, and, by him, to God, to be put in nomination. Why does not the prince of the tribe of Judah, whoever he is, look about him now, remembering Jacob's entail of the sceptre on that tribe? Is there never a bold aspiring man in Israel, to say, “I will be king, if God will choose me?” No, none appears, whether it is owing to a culpable mean-spiritedness or a laudable humility I know not; but surely it is what can scarcely be paralleled in the history of any kingdom; a crown, such a crown, set up, and nobody bids for it. Most governments began in the ambition of the prince to rule, but Israel's in the ambition of the people to be ruled. Had any of those elders who petitioned for a king afterwards petitioned to be king, I should have suspected that person's ambition to have been at the bottom of the motion; but now (let them have the praise of what was good in them) it was not so. God having, in the law, undertaken to choose their king (Deu_17:15), they all sit still, till they hear from heaven, and that they do in this chapter, which begins the story of Saul, their first king, and, by strange steps of Providence, brings him to Samuel to be anointed privately, and so to be prepared for an election by lot, and a public commendation to the people, which follows in the next chapter. Here is,

 I. A short account of Saul's parentage and person (1Sa_9:1, 1Sa_9:2).  II. A large and particular account of the bringing of him to Samuel, to whom he had been before altogether a stranger.  1. God, by revelation, had told Samuel to expect him (1Sa_9:15, 1Sa_9:16). 

2. God, by providence, led him to Samuel.  (1.) Being sent to seek his father's asses, he was at a loss (1Sa_9:3-5).  (2.) By the advice of his servant, he determined to consult Samuel (1Sa_9:6-10). 

(3.) By the direction of the young maidens, he found him out (1Sa_9:11-14). 

(4.) Samuel, being informed of God concerning him (1Sa_9:17), treated him with respect in the gate (1Sa_9:18-21), in the dining-room (1Sa_9:22-24), and at length in private, where he prepared him to hear the surprising news that he must be king (1Sa_9:25-27). And these beginnings would have been very hopeful and promising if it had not been that the sin of the people was the spring of this great affair.

1 Samuel 9 -
Saul’s lineage and description; he is sent by his father to seek some lost asses, 1Sa_9:1-5. Not finding them, he purposes to go and consult Samuel concerning the proper method of proceeding, 1Sa_9:6-14. The Lord informs Samuel that he should anoint Saul king, 1Sa_9:15, 1Sa_9:16. Samuel invites Saul to dine with him, and informs him that the asses are found; and gives him an intimation that he is to be king, 1Sa_9:17-21. Saul dines with Samuel, and afterwards he is taken to the house-top, where both commune together, 1Sa_9:22-27. — Clarke 


1Sa 9:1-2 -

We are here told, 1. What a good family Saul was of, 1Sa_9:1. He was of the tribe of Benjamin; so was the New Testament Saul, who also was called Paul, and he mentions it as his honour, for Benjamin was a favourite, Rom_11:1; Phi_3:5. That tribe had been reduced to a very small number by the fatal war with Gibeah, and much ado there was to provide wives for those 600 men that were the poor remains of it out of that diminished tribe, which is here called, with good reason, the smallest of the tribes of Israel, 1Sa_9:21. Saul sprang as a root out of a dry ground. That tribe, though fewest in number, was first in dignity, God giving more abundant honour to that part which lacked, 1Co_12:24. His father was Kish, a mighty man of power, or, as the margin reads it, in substance; in spirit bold, in body strong, in estate wealthy. The whole lot of the tribe of Benjamin coming to be distributed among 600 men, we may suppose their inheritances were much larger than theirs who were of other tribes, an advantage which somewhat helped to balance the disadvantage of the smallness of their number.

2. What a good figure Saul made, 1Sa_9:2. No mention is here made of his wisdom or virtue, his learning or piety, or any of the accomplishments of his mind, but that he was a tall, proper, handsome man, that had a good face, a good shape, and a good presence, graceful and well proportioned: Among all the children of Israel there was not a goodlier person than he; and, as if nature had marked him for preeminence and superiority, he was taller by the head and shoulders than any of the people, the fitter to be a match for the giants of Gath, the champions of the Philistines. When God chose a king after his own heart he pitched upon one that was not at all remarkable for the height of his stature, nor any thing in his countenance but the innocence and sweetness that appeared there, 1Sa_16:7, 1Sa_16:12. But when he chose a king after the people's heart, who aimed at nothing so much as stateliness and grandeur, he pitched upon this huge tall man, who, if he had no other good qualities, yet would look great. It does not appear that he excelled in strength so much as he did in stature; Samson did, and him they slighted, bound, and betrayed into the hands of the Philistines; justly therefore are they now put off with one who, though of uncommon height, is weak as other men. They would have a king like the nations, and the nations commonly chose portly men for their kings. — Henry 

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1Sa 9:3-10 -

Here is, I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Most that are advanced rise gradually, but Saul, from the level with his neighbours, stepped at once into the throne, according to that of Hannah, He raiseth up the poor out of the dust, to set them among princes, 1Sa_2:8. Saul, it should seem, though he was himself married and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance nor human probabilities, but God is the Judge.

II. A great event arising from small occurrences. How low does the history begin! Having to trace Saul to the crown, we find him first employed as meanly as any we meet with called out to preferment.

1. Saul's father sends him with one of his servants to seek some asses that he had lost. It may be they had no way then to give public notice of such a number of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here that those who have must expect to lose, that it is wisdom to look after what is lost, that no man should think it below him to know the state of his flocks, that children should be forward to serve their parents' interests. Saul readily went to seek his father's asses, 1Sa_9:3, 1Sa_9:4. His taking care of the asses is to be ascribed, not so much to the humility of his spirit as to the plainness and simplicity of those times. But his obedience to his father in it was very commendable. Seest thou a man diligent in his business, and dutiful to his superiors, willing to stoop and willing to take pains? he does as Saul stand fair for preferment. The servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he was sent with him. Saul and his servants travelled far (probably on foot) in quest of the asses, but in vain: they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of.

2. When he could not find them, he determined to return to his father (1Sa_9:5), in consideration of his father's tender concern for him, being apprehensive that if they staid out any longer his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them or some mischief had befallen them; he will leave caring for the asses, as much as he was in care about them, and will take thought for us. Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness.

3. His servant proposed (for, it should seem, he had more religion in him than his master) that, since they were now at Ramah, they should call on Samuel, and take his advice in this important affair. Observe here, (1.) They were close by the city where Samuel lived, and that put it into their heads to consult him (1Sa_9:6): There is in this city a man of God. Note, Wherever we are we should improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom.

(2.) The servant spoke very respectfully concerning Samuel, though he had not personal knowledge of him, but by common fame only: He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them great. This was the honour of Samuel, as a man of God, that all he saith comes surely to pass. This was observed concerning him when he was a young prophet (1Sa_3:19), God did let none of his words fall to the ground; and still it held true.

(3.) They agreed to consult him concerning the way that they should go; peradventure he can show us. All the use they would make of the man of God was to be advised by him whether they should return home, or, if there were any hopes of finding the asses, which way they must go next - a poor business to employ a prophet about! Had they said, “Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations aright, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey” - the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of. Note, Most people would rather be told their fortune than told their duty, how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are now that it is their business to direct for the recovery of lost souls; so preposterous is the care of most men!

(4.) Saul was thoughtful what present they should bring to the man of God, what fee they should give him for his advice (1Sa_9:7): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes (1Ki_14:3), for their bread was spent; but the servant bethought himself that he had in his pocket the fourth part of a shekel, about seven-pence halfpenny in value, and that he would give to the man of God to direct them, 1Sa_9:8. “That will do,” says Saul; “let us go,” 1Sa_9:10. Some think that when Saul talked of giving Samuel a fee he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and was like the false prophets, that divined for money, Mic_3:11. He came to him as a fortune-teller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of those times, as it is to natural equity, that those who sowed spiritual things should reap not only eternal things from him that employs them, but temporal things from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice if they had not brought it (it is probable, when he had it, he gave it to the por); but they brought it to him as a token of their respect and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as he never thought of going to the man of God till the servant proposed it, so, it should seem, he mentioned the want of a present as an objection against their going; he would not own that he had money in his pocket, but, when the servant generously offered to be at the charge, then, “Well, said,” says Saul; “come, let us go.” Most people love a cheap religion, and like it best when they can devolve the expense of it on others.

(5.) The historian here takes notice of the name then given to the prophets: they called them Seers, or seeing men (1Sa_9:9), not but that the name prophet was then used, and applied to such persons, but that of seers was more in use. Note, Those that are prophets must first be seers; those who undertake to speak to others of the things of God must have an insight into those things themselves. — Henry 

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1Sa 9:11-17 -

Here, I. Saul, by an ordinary enquiry, is directed to Samuel, 1Sa_9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (1Sa_9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh_1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However,

1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, 1Sa_9:12, 1Sa_9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them,

(1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (1Sa_7:17), and here we have him making use of that altar.

(2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known.

(3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: “About this time you will find him in the street going up to the high place.” They knew the hour of the solemn feast.

(4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered,

[1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or,

[2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, “where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us.”

2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, 1Sa_9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father.

II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself.

1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, 1Sa_9:15, 1Sa_9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (1Sa_8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo_3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job_33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, 2Co_3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy.

(1.) He calls them again and again his people; though a peevish and provoking people, yet mine still.

(2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king.

(3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (1Sa_8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect.

2. When Saul came up towards him in the street God again whispered Samuel in the ear (1Sa_9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel. — Henry