Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 9
CHAP. IX.
HEre is shewed how the Lord satisfied the importunate desire of the people in making Saul King over them. And therefore hee is first described, and then the occasion and meanes of his comming to Samuel to bee anointed King. Hee is described first by his parentage, he was the sonne of Kish, the son V. 1.of Abiel, the sonne of Zeror, &c. a mighty man of power, 1 Chron. 8. 33. Kish is said to bee the sonne of Ner, but he most probably had two names, as many others, being called by the one here Abiel, and by the other there Ner. 2 Hee V. 2.is described by his youth, comlinesse and stature, A choice young man, and a goodly, neither was there amongst all the children of Israel a goodlier person then hee, from his shoulders upward hee was higher then all the people. For these words, A choice young man and a goodly, the Vulg. Latin hath, electus & bonus, choice and good: and for the next words, there was not amongst the children of Israel a better then hee, and this reading is according to the Hebrew; wherefore Lyra and others say, that hee is here commended from the goodnesse of Lyra.his nature and disposition, as in the words following from his stature. But from his goodnesse, saith Peter Martyr, hee afterwards degenerated, as also Peter Martyr.many more have done, when they have attained to a kingdom, or to any other great dignity, they have been good at the first, but afterwards tyrannicall or epicurish; so that we have need continually to pray that our Kings and Rulers may alwayes persevere in goodnesse. Yet most Interpreters, saith he, expound it goodly, as respecting the forme of his body, which is the more probable, because it is by and by added, From his shoulders upward hee was higher, &c. I see no reason but that it may bee taken both wayes, hee had a good stature, strength, and comlinesse of body, and a good disposition, and so was a man of all others most fit in humane reason to bee made King. Hee is here commended, saith Martyr, from all sorts of causes; the formall, because there was no ambition, deceit, or violence used to get this kingdome, but meerly the will and providence of God effected it: the finall, that the people might bee defended from the incursions and violence of their enemies: the efficient, God, who shewed him to Samuel, and bade him anoint him King: and the materiall, Saul himselfe, who came of a father a mighty man, and therefore was likely to be such himselfe also, seeing mighty men beget mighty men, was now in the prime of his age, and at his greatest strength, of a good condition, and stature, and forme; as it was said of Priamus, fit for an Emperour. Of his City, no mention is made here, for it was Gibeah, which was in famous for the great wickednes committed there upon the Levites concubine, and therefore it is let passe in silence.
And the Asses of Kish, Sauls father, were lost, &c. Hee tooke great delight in V. 3.Asses, saith Josephus, and therefore kept of the fairest sort; and by sending out his sonne Saul to looke them up, hee shewed, in what manner great men brought up their sonnes in those dayes, not in idlenesse and pleasure, but to looke to their cattell. In prophane Histories we read of Hercules, that he kept an heard of bullocks; and Apollo served King Admetus in the same office; and Paris the son of king Priamus kept sheep.
And Saul passed over Mount-Ephraim, which was, saith one, 4 miles from Gibeah, the City from whence he came. Then hee went into the land of Salisah, H. Bunting Patriar. travailes. Iunius.and to the land of Salim, that is, 12 miles. Salisah was in the tribe of Benjamin, 2 King. 4. 42. Of Salim, see Joh. 3. 23. it was not farre from Jordan: then hee went to the land of Jemini, which was also in the tribe of Benjamin, H. Bunting.16 miles from Salim, but Salisah, saith the same Author, was in mount-Ephraim, but Junius in Benjamin, alledging 2 King. 4. 42. but there is no mention made Iunius.of the tribe wherin this land lay, yet it seems not to have been in mount-Ephraim, because it is spoken of as a distinct place therefrom.
Then they came to the land of Zuph, this is thought by Junius and others to V. 5.have beene Ramah, where Samuel dwelt, otherwise called Ramathaim Zephim, and the land of Zuph, from Zuph, the first in Samuels pedegree, Ch. 1. 1. and this is not unlikely, because here Samuel dwelt, as appeareth, v. 6. His servant V. 6. V. 7. V. 8.said unto him, Here is a man of God, an honourable man in this City &c. and to this man when hee advised him to goe to aske about the Asses, Saul tooke care for some gift to bring unto him, and so they resolved to give him the fourth part of a shekel of silver, which his servant had about him. Here it may be demanded, whether Samuel being a Prophet of the Lord did use Qu. to take gifts for doing any act of his propheticall office, seeing Elishah would not take any thing of Naaman, and Gehezi his servant was punished with the Leprosy 2 Kings 5. P. Martyr. Hieronym. in qu V. T. et in. Michfor taking? Peter Martyr answereth, it is held by Josephus and by Jerom after him, that it was Sauls error to thinke, that the Prophet would take something for his divination, but wee read not, that hee tooke ought of him, but rather gave unto him, for hee made him to dine with him: and in the 1 Kings 14.like error was Jeroboams wife, when shee went with her gifts to the Prophet for her sicke sonne, for neither doe wee read there that any thing was taken. It is a difference betweene a true Prophet and a false, these doe their office gratis, they for rewards, as is complained Mich. 3. and wee may see in Balaam. For gifts doe blinde the eyes, and are of force to make men speake pleasing things, although falsly. The reason, why a Prophet should take nothing is given by Christ, freely yee have received freely give, wherefore Simon Magus was rejected by Peter, when he offered him money, and Saul seemeth not to have knowne any difference between a wizzard and a man of God, which made him to thinke of a gift: yet some excuse him, because to come to a Prophet was to come to God, and before God it was provided by the law, that none should appeare empty. But admit, that Samuel received his gift, it was so little, as that it is not worth the speaking of, for it was but the 4 part of a shekel, that is 5. d. or 6. d. at the most, but now the rewards of Priests are the price of great farmes and and fields. Thus hee out of Jerom, but in conclusion he saith, hee spake not this, because it was altogether unlawfull for a Prophet to take any thing, for Jeremiah received bread of the King dayly, Elishah received 20. loaves of those that brought them, and many Prophets were fed by Obadiah, and he that preacheth the Gospel, must live of the Gospel; but to shew that they ought not to take gifts to the inriching of them, but for their necessary maintenance.
Now it was their manner of speach of old, when they went to a Prophet, V. 9.to say, Let us goe to the Seer, for a Prophet was called a Seer, &c. It is not meant, that a Prophet was thus called of old and not now also, when these Borrhaeus.things were done, but this name of Seer hee was called by a long time and still, for Saul inquired for Samuel by this name, v. 11. And a Prophet was Junius.thus called partly because hee foresaw things to come, and things done secretly, as Elishah; and partly because God revealed himselfe unto him by visions 2 King. 5. ch. 6.and dreames, as Numb. 12. 6. And lest Gods people should seeme to want the meanes of being satisfied in cases of inquiry, which the heathen had by Pellican.their wizzards, even particular things and of small moment were revealed by Gods Spirit to his Prophets, so that Saul might well goe to inquire of Samuel about his fathers lost asses, and by him be satisfied. But now wee must be content without such meanes, and not goe to wizzards to know what is become of our lost things, as did the heathen, who knew not God, but in stead of God, served the Devill. It must suffice us, that wee have the mysteries of the kingdome of heaven more plainly revealed unto us by Christ the head of Prophets, although wee have none other revelations touching any thing in this world concerning any of us in particular, and suffer much by losses and crosses here.
And as they went up the hill to the City, they found young Maidens going out V. 11.to draw water, and asked them, saying, Is the Seer here, &c. The City to which they came, was Ramah, where Samuel dwelt: The Maidens whom they asked V. 12.for the Seer, did not onelyonly tell them, that hee was there, but also that there was a sacrifice that day in the high place, and that Samuel would bee there to blesse V. 13.the sacrifice, neither would the people eate thereof, till hee had blessed it. Here the conceit of R. Solomon, cited by Comestor and Lyra, is not worth the relating, Schol. Hist. Lyra.That these Maidens being taken with the beauty of Saul, stayed him a while to looke upon him, using more words then needed: for contrarywise it is said, They bade him make haste to speake with Samuel before hee went up to the sacrifice, v. 12. For the sacrifice here spoken of, they say, some hold it to have been onelyonly a feast prepared purposely against Sauls comming, which was the day before revealed to Samuel, v. 15. but some a peace-offering, a great part of which was spent in feasting, and then, saith Lyra, a sacrifice might be offered in any place, and not before the Tabernacle or Arke onelyonly, as was shewed before, 1 Sam. 7. The first, that it was onelyonly a feast, is followed by Junius, who Junius.therefore rendreth it, There is this day a feast, &c. because a sacrifice might not bee offered but before the Tabernacle: but this reason, as hath been already shewed, is of no force, for an Altar was by Samuel built in Ramah, 1 Sam. 7. 17. The second, which is better, is followed by Peter Martyr, and Osiander, Peter Martyr. Osiander.and this proveth it to have been a sacrifice, because it was in the High-place, unto which they should not have needed to goe, if it had been onelyonly a feast, and in High-places they used to sacrifice, before the Temple was built. If it bee objected, v. 24. the shoulder is set before Saul, which was the Priests part, Lev. Ob. 7. 32. and therefore it should not have been so done, unlesse it had been a feast without a sacrifice. Willet answereth well, that the Priests part was the right Sol. shoulder, and this might be the left, seeing it is only called the shoulder, but Willet.not said which shoulder. For Samuel's blessing of the sacrifice before they ate, that is, those parts thereof, which were to feast withall, that was by thankesgiving, according to the commendable custome in use amongst the Jews: For as David Kimhi hath it, the Master of the house, when they went to meat, took D. Kimhi.bread and blessed the Creator of the world for it, and then taking the cup hee did likewise: according to which custome our Lord did at his last Supper, at the Paschall feast, even before hee came to the institution thereof. And according Peter Martyr.to this pious custome doe wee Christians blesse our meats and drinkes, before wee eate, and blesse God for them after; not that they are not all good in themselves without our blessing of them, but because they were cursed to man Gen. 3.for sinne, that they may not bee uncleane, but sanctified and made pure unto us, which is by faith and prayer, as the Apostle teacheth, saying, They are sanctified 1. Tim. 4. 5. Act. 15. 9. Tit. 1. 15.by the Word and prayer, that is, by faith wrought by the Word, which purifieth, and so maketh all things pure unto us, for to the pure, all things are pure; and prayer, whereby their sanctification is in faith craved, and attained, and the sanctifying of our selves also, seeing by prayer we attaine the Spirit of grace and sanctification.Luke 11.
Saul and his servant hearing this, went and met Samuel, who being before advertised by the Lord, that a man should come unto him that day, whom hee V. 14, 15, 16, 17, 18, &c.should anoint for King, was now told that this was the man. Wherefore so soon as Saul asked him for the Seers house, he invited him to the feast which he had prepared, saying, That hee would tell him all that hee desired to morrow. The phrase used, is, that God told Samuel in his eare, wherein it is spoken after the manner of men, who when they tell any thing to one another Lyra.secretly, are said to tell it in his eare. V. 19. hee saith, I will tell thee all that is in thine heart, whereby it may bee demanded what Samuel meant hereby; for that hee meant not touching the Asses, the next words, v. 20. doe declare, wherein hee for the present resolveth him, that the Asses were found, willing him therefore not to set his heart upon them. Lyra saith, in the Hebr. Questions, Hieron. lib. Hebr. qu.there is a tradition, that Saul had a dreame that hee was upon the top of a Palme-tree, which fore-shewed his regall dignity, about which his minde was still troubled, and of this Samuel speaketh. Junius rendreth the words thus, Iunius.I will dismisse thee in the morning, but whatsoever is in thine heart I doe now shew unto thee, namely, touching the Asses: but how the Hebrew will beare this reading, I cannot see; for both the words in this verse are, foreign And I will shew thee all that is in thine heart; and in the next verse foreign and for the Asses; so that there was certainly somewhat else that Samuel knew to bee in Sauls minde, touching which hee promised to resolve him the next morning. Yet Willet stands for that of Junius, that hee promised to shew him nothing else but touching the Asses, arguing, that hee Willet.could not meane any thoughts that hee had touching the kingdome, because Saul made so strange of it when it was mentioned unto him. But although the dreame before spoken of, seemeth to be but a dreame of the Rabbins, yet it may well be held, that the people generally being in expectation who should by Samuel bee appointed for King, Saul was in the same expectation also, and comming to Samuel, and seeing him to use him so respectively, it might then be a question then beginning to arise in his minde, whether hee would lay this honour upon him: not that hee thought himselfe fit for it, or desired it, for the words hereafter used by him shew the contrary, and his hiding of himselfe afterwards, when hee was sought for to bee made King, but out of a fear that hee might after hee had feasted him, declare him to bee King, the burthen of which high honour in those dangerous times hee would willingly have declined. And to this most aptly agree the words following, v. 20. On whom is all the desire of Israel? is it not on thee, and on all thy fathers house? that is, seeing thou musest in thy heart now, whether I have any such intent in inviting thee, to make thee King, bee it knowne unto thee, that thou art hee whom all Israel have so earnestly sought unto mee for, although they know not yet thy person; for they desire to have a King, and thou art the man by God appointed, and therefore, I say, their hearts are set upon thee. Ʋ. 16. Where V. 16.the Lord saith, Hee had looked upon the affliction of the people, and heard their cry, and so would bring a man of Benjamin to Samuel, whom hee should anoint over them: it may bee doubted how hee saith thus, seeing they were wicked, and unworthy to have their cry heard, forsomuch as God heareth not sinners, and what their afflictions were, in regard of which they needed one to deliver them? Peter Martyr answereth, that the goodnesse of God appeared in this, that hee would heare the cryes of people in affliction, although Peter Martyr.wicked, for thus hee useth to extend his bounty even to such, to winne them to repentance. Againe, although they were for the most part wicked, yet some doubtlesse amongst them were godly, and of them it may be understood, that hee heard their cryes. For the kinde of affliction now urgent upon them, hee saith, that the King of Ammon had gathered a great Army to come against them, of which they were sore affraid, but then it would have been said, that he may save them out of the hands of the Ammonites, whereas it is not said so, but out of the hands of the Philistims: their affliction then was the Philistian oppression, under which they had long lived, and from whom Samuel had once delivered them, and now it seemeth they grew formidable to them againe. For the place where Samuel and Saul met, it is said, v. 18. Saul drew neare to Samuel in the gate; but v. 14. When they were come into the City, Samuel came out against them to go up to the High-place; if they were come into the City, how could they come to Samuel in the gate; or, as it is in the Hebr. in the midst of the gate? The Chaldee Paraphrast to resolve this, readeth it, within the gate, Chald. Paraphr.and so Junius; and this must needs bee the meaning, when they were come a little within the gate, they met him; The Septuagint to make these two verses to agree, render v. 18. thus, Then Saul drew neare to Samuel in the midst of the City: but the Hebr. word is foreign signifying a gate, and not a city. For Saul's answer to Samuel, Why speakest thou so to mee, seeing I am a Benjamite, of the least of all the Tribes, &c. some thinke that hee spake thus in hypocrisie; Borrhaeus. Iunius. Pellican.but others simply, as not thinking himselfe fit for this high dignity. For the Tribe of Benjamin had been lately wasted by the warre, Judg. 20. and so was become now the smallest of all the Tribes, but afterwards hee was corrupted with hypocrisie, and other grosse vices. Lyra also saith the same, that Lyra.Saul spake thus in humility, and so did Gedeon before, Iudg. 6. but yet his fathers house was not so small, for hee was a mighty man, so that there was some dissimulation in Saul when hee said so, which was not without fault, although spoken in humility. Hugo reading it as the Vulg. Latine doth, Am not Hugo Card.I a son of Jemini, and so it is in the Hebrew, saith, that there are two opinions; 1 That Jeminus was of the meanest family in Benjamin. 2 That a sonne of Jemini was the same with a Benjamin, seeing Iamin signifieth, a right hand, and Ben, a sonne; and therefore Saul meant not any particular family, but onelyonly that hee was of Benjamin the least Tribe: And his fathers house, saith Josephus, was of great note in that Tribe, wherefore his family was not so meane, but that he spake thus in humility of it. Touching the words before-going, v. 20. VponUpon whom is all the desire of Israel, &c. the Vulg. Latine hath it, whose shall the best things of Israel bee, shall they not bee to thee and to thy fathers house? Whereupon Lyra, shall they not bee in thy power to take when thou art King, Lyra.and thy childrens and kindreds? for this hee had shewed, Chap. 8. should bee the Kings power; and his sonne Ishbosheth was King after him seven yeares; and Abner, who was of his kindred, was Captaine of his host. The Hebrew word is, foreign which may beerendred, all the desire, or every desirable thing, or best thing, and this last way it best agreeth, because Saul was yet unknowne to all Israel, and it implyeth a good reason why hee should take no greater care for the asses, because all should bee at his command, which was best in Israel.
And Samuel tooke Saul and his servant, and brought them into the Parlour, V. 22.and made them sit in the chief place amongst them that were bidden. The Vulg. Latine, for Parlour, hath triclinium; which Lyra expoundeth of a room, that Lyra.had three rankes of beds to sit downe upon to eate meat, for of old they used to sit upon beds of these rowes or rankes: the first was for the chiefe guests; the second for the middle sort; and the third for the meanest; now Saul and his servant was placed in the first, hee being herein honoured as the King that should bee. Saul being thus placed, the Cooke is bidden to bring the portion V. 23, 24.of meat prepared for him; and being brought, Samuel biddeth him to eate thereof, saying, VntoUnto this time it hath been kept for thee, since I said I have invited the people; here a question ariseth, how it is said to have been kept or reserved for him, seeing he came up with Samuel to the feast, before whose comming it was said before, that they would not eate; if then he came at the beginning of the feast, how could it bee kept? Answ. Some thinke that Samuel having begun to eate with his guests, when hee heard of Saul's comming, went out to meet him, and then returning againe and bringing him with him, hee spake thus; but this cannot bee, because Samuel knew by revelation the certain time of Saul's comming to him; and therefore this feast being made for his entertainment, hee did doubtlesse stay for his comming, before that hee went up to it, and all the relation before-going, sheweth, that Saul came thither with Samuel at his first going up. R. Solomon therefore resolveth it best, the other R. Solomon.guests had their parts set out by themselves, but this part being the best, was set aside from the rest, after that the meat was prepared, being kept hot happily with more care, as being for a more honourable person, and so when the feast was served in, the Cooke was bidden to bring that first, and set it before Saul, and then Samuel used these words to him.
For the next words, since I said I have invited the people; Hebr. is, saying, I have invited, that is, as Iunius best hath it, saying to the Cooke, or Junius.when I spake unto him, and told him, that I had invited guests, that hee might prepare accordingly, I tooke order that this part should bee kept for thee; the Vulg. Latine leaving out this word [saying] hath it, since I invited the people; the Gen. B. saying to Saul, I have also invited the people, that hereby hee might know, that Samuel knew of his comming before, by the preparation made, and the peoples comming together at that time upon Samuel's invitement.
And when they were come downe from the High-place, Samuel communed with Saul upon the top of the house; that was secretly, as is conjectured, about the duty of V. 25.a King, which was a thing not yet publiquely to bee spoken of in the hearing of others, and therefore the next morning the servant is sent away before, that he might not heare, v. 27. and for this purpose the top of the house, there being a plaine place to walke upon, and a battlement, was the fittest for them two to be upon alone after supper, as the manner then was to goe up at such times, and to walke there.
And Samuel called Saul to the top of the house, the word may as well bee rendred V. 26.on the top of the house, and so it agreeth best, for most probably Saul was lodged there all night, and so the Vulg. Latine hath it expressely, Saul lay upon the top of the house. Being called up by Samuel, he accompanyeth him to the end V. 27.of the City, bidding him to send his man away before, whilst he told him the word of the Lord touching the kingdom. But why must this bee spoken so secretly? Peter Martyr saith, that Saul being afterwards chosen by lot, might Peter Martyr.know all this to have been done by the counsell of God, and so acknowledge his favour, and that he might know lots to be of Gods disposing, considering what followed after this. But this is onelyonly a reason of Samuel's speaking to him now, and afterwards finding him out by lot, the reason of the secrecie was, that it not being known to the people before, what Samuel now did, he might proceed to the casting of lots more kindly to find out, whom God would have to reigne, sith lots are to find out that which was secret before.