Michael's Abbey Bible Study - 1 Samuel Chapter 9

1 Now there was a man of Benjamin whose name was Kish the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valor. We don't know how much time passed from the gathering at Ramah demanding a king until this point. It likely wasn't long, perhaps days or even months. Although a year is possible.
In narratives like this, it is common to skip generations that are not relevant. Kish was actually the son of Ner, and Abiel was his grandfather. This doesn't mean that accurate genealogies were not important. They were recorded with amazing accuracy elsewhere. Even the duty roster of priests at the temple in Jerusalem was recorded. It's just not necessary for the narrative at hand to list every generation, only enough to accurately identify the person in the story.
Kish is described as a mighty man of valor. However, the Hebrew word chayil can be translated as wealth, power and/or valor. Clearly Kish had wealth as verse 3 refers to a head servant and donkeys. All three meanings are connected as it was usually warriors who became part of the informal aristocracy that existed prior to the time of kings, and owned significant land. This would most likely be best translated as a man of substance. Thus Saul is part of the ruling class, albeit in the smallest, yet most strategically located tribe of Israel.
2 He had a son whose name was Saul, a choice and handsome man, and there was not a more handsome person than he among the sons of Israel; from his shoulders and up he was taller than any of the people. Almost every translation describes Saul as a handsome man, handsome young man, or choice and handsome man. And while the Hebrew phrase bachur ya-tov can be translated this way, it presents an incomplete picture. It would not be used for someone who was not a man of good character. The phrase is literally young and good. Bachur is literally young man. But tov means pleasant and good as in the internal man rather than the external appearance. While the inner man is often wrongly judged by external appearance in pagan culture, that is not necessarily the intent here. When describing Absalom as handsome in 2 Samuel 14:25, the word used is yafeh, which could be used for a handsome person of poor character. The point is that at this time, Saul was a young man of good character. This is what would be expected in someone God chooses as king. And it gives proper context to his later choices and behavior. There is a tendency to think of people as one-dimensional characters, either completely good or completely bad. Only Jesus was completely good. And none are completely bad, despite the false narrative in the media and our education system. Skipping the fact that Saul started out as a good person is to miss the meaning of his life.
Next the verse describes Saul as being as pleasant and good a man as anyone in Israel. What this is saying is he was the sort of man who everyone liked to be around and would trust.
Then the text turns to his physical stature. Compared to the average height of an Israelite, he was head and shoulders taller. The phrase is a euphemism, and doesn't literally mean his shoulders would be above the height of everyone in Israel. Being tall is often associated with leadership in the secular world. Many remarked in letters and journals that George Washington's height made him a natural leader despite his being soft-spoken. Of course, people like to cite Napoleon as a counter argument. However, that he was short is a myth. He was actually taller than the average height of his time and country, although not by a lot.
3 Now the donkeys of Kish, Saul's father, were lost. So Kish said to his son Saul, "Take now with you one of the servants, and arise, go search for the donkeys." While "the donkeys of Kish" does follow the form and structure of the Hebrew, it gives an incomplete picture. The Hebrew 'atonot l'qish means some of the donkeys of Kish. The donkeys of Kish meaning all the donkeys of Kish would be 'atonot qish. The point is, Kish was a wealthy man.
One from the servants could also be translated as first from the servants, which would mean the head servant. In verse 22 this servant is seated with Saul, so he couldn't be a menial servant. For him to have that status level he would have to be in charge of a large staff and estate. And based on verse 6 this servant was knowledgable, which would support his being senior. Regardless, clearly Kish had a lot of servants indicating abundant wealth.
That Kish's son Saul went out to search, and later in 11:5 was working a field behind the oxen is not strange for the son of a rich man. In this time there were no idle rich. Idle rich didn't stay rich for long. In the Iliad 10:84 King Agamemnon is wandering at night, so Nestor asks him if he is searching for one of his mules or comrades.
4 He passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. Then they passed through the land of Shaalim, but they were not there. Then he passed through the land of the Benjamites, but they did not find them. Donkeys are prone to go wandering. So it was common for their owners to have to go find them requiring a search over a long distance.
There is some debate about the verb tenses in this verse as the switching of the singular and plural seems disjointed to a modern English ear. However, it was common for a narrator to refer to the primary subject of a story alone one moment and to the group the next at this time. The NASB does a very good job rendering it to proper English.
5 When they came to the land of Zuph, Saul said to his servant who was with him, "Come, and let us return, or else my father will cease to be concerned about the donkeys and will become anxious for us." This verse begins with an independent pronoun for they. Verse 4 used the prefix form extensively. This emphasizes that Saul and his father's servant were searching together and preps the reader for the dialog that follows.
Zuph was one of the districts of the land of the tribe of Benjamin that contained Ramah, the city that was Samuel's home. The end of verse 4 implies they had searched through the land of the tribe of Benjamin extensively after searching through some of the land of the tribe of Ephriam. This search would have circled through the areas around the estate of his father, Kish. Thus it would be understandable that Saul thought they had searched enough.
6 He said to him, "Behold now, there is a man of God in this city, and the man is held in honor; all that he says surely comes true. Now let us go there, perhaps he can tell us about our journey on which we have set out." He said to him means the head servant of Kish said to Saul. The use of the pronoun sequence in Hebrew makes it clear that the second person is responding to the first. "This city" makes it clear that they were now in the part of Zuph in the vicinity of Ramah.
Another way of translating the middle of this verse is "all he says is certainly fulfilled."
The servant's words at end of the verse indicate that the search for the lost donkeys wasn't really about finding them. It was God's way of leading Saul to Samuel for him to be anointed to be king. It would seem that Saul needed to be taught that what appears to his eyes is not necessarily what is really going on. God's plan may be being fulfilled in a way Saul is not aware of. Considering Saul's actions in chapter 13 he didn't take this lesson on board.
7 Then Saul said to his servant, "But behold, if we go, what shall we bring the man? For the bread is gone from our sack and there is no present to bring to the man of God. What do we have?" The giving of a gift was a social convention and an act of honoring the person the gift was given to. A gift was an indication of a desire to have good relations with the person or nation. Leaders from another country would bring gifts for the ruler being visited. In Genesis 32, Jacob sent an avalanche of gifts ahead of him to his brother Esau to show he wanted to heal the breach between them as he expected his brother to want him dead.
8 The servant answered Saul again and said, "Behold, I have in my hand a fourth of a shekel of silver; I will give it to the man of God and he will tell us our way." "I have" is nimtza in Hebrew. This is a nifal perfect inflected verb, which makes it an impersonal action. In contrast, the word for hand has a pronomial suffix, that is a pronoun ending on the word indicating the hand belongs to the servant. A better translation would be "it is found in my hand." Thus, the author is almost implying that the quarter shekel just appeared as if by miraculous means. While someone might use this language to merely emphasize the unexpected discovery of the money, the context of the passage indicates this is further emphasis that God was operating here.
A quarter of a shekel of silver is 2.8 grams.
9 (Formerly in Israel, when a man went to inquire of God, he used to say, "Come, and let us go to the seer"; for he who is called a prophet now was formerly called a seer.) This verse tells us that man of God in the previous verse meant prophet of God. It also explains that the term seer is not a pagan term. It is just another way of saying prophet, while emphasizing that the prophet can tell people the will of God. While the prophet can foretell the future, discerning the will of God was more central.
10 Then Saul said to his servant, "Well said; come, let us go." So they went to the city where the man of God was. Saul makes a point of praising the words of the servant. Noting and telling someone what they have done is good and valuable is a mark of a good leader.
11 As they went up the slope to the city, they found young women going out to draw water and said to them, "Is the seer here?" Cities were frequently located on the highest ground if the geography permitted it. This improved its defensive capability. One would have to go uphill to reach it.
Drawing water was normally the duty of women. That they were coming out to draw water from the spring outside the city indicates that it was early evening, before sundown. Asking them if the prophet of God is there would be a natural action.
12 They answered them and said, "He is; see, he is ahead of you. Hurry now, for he has come into the city today, for the people have a sacrifice on the high place today. While the translation here is correct, the English implies the prophet is visiting the city rather than returning to his home. Thus, it might be better put "he has returned to the city today".
If Saul and the servant had arrived a day earlier Samuel wouldn't have been there. This further emphasizes the hand of God operating.
High places often have a negative connotation in the Old Testament, but this was when they were associated with pagan cult worship. While Mosaic law emphasized central worship at the temple, this was not to the exclusion of local worship and sacrifice. This is why the Levites were not given a territory, but were to be distributed throughout Israel ensuring the priests would be available to the people everywhere.
13 "As soon as you enter the city you will find him before he goes up to the high place to eat, for the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up for you will find him at once." In the Mosaic law, unless it was a whole-animal sacrifice, the majority of the sacrifice would be eaten by the family making the sacrifice, with specified small portions for the priests and some for being burned entirely. This communal meal between family and God was foreshadowing of the ultimate and perfect sacrifice of Jesus on the cross, once for all and all time, and communion where we remember Christ's sacrifice for us, sharing it as His family.
Blessing the sacrifice only appears here in the Old Testament. At this point in time Samuel had handed off the role of judge of Israel, the chief judge position, to his sons, and the priestly duties of presiding over the sacrifice to other priests. His role was not solely prophet of God, but that was his primary focus now.
14 So they went up to the city. As they came into the city, behold, Samuel was coming out toward them to go up to the high place. Just as they are seeking Samuel, he comes walking towards them. Again, this shows that God's hand was guiding these events.
The Hebrew here is literally "As they came into the midst of the city". However, the midst could and does mean that they entered the gate as anywhere inside the outer wall would be in its midst. So the NASB translation is the best way to render the meaning in English.
15 Now a day before Saul's coming, the Lord had revealed this to Samuel saying, Here the text is absolutely clear that God was guiding these events. Up to now it was implied but not explicit. But only Samuel knew this, let alone why God was doing all this.
Samuel was a representative of God to the people, and a representative of the people to God. Now we have a direct relationship with God through His son. While it is wise to seek the counsel and knowledge of those who are more knowledgeable than ourselves about God and scripture, we should be careful not to mistake this for an intermediary role between us and God like Samuel held.
16 "About this time tomorrow I will send you a man from the land of Benjamin, and you shall anoint him to be prince over My people Israel; and he will deliver My people from the hand of the Philistines. For I have regarded My people, because their cry has come to Me." Being from the land of Benjamin is saying he belongs there. In other words, this says that Saul is of the tribe of Benjamin. If he was of another tribe but living there, like the Levites did, the text would detail that.
Anointing with sweet-smelling oil was a part of normal life at this time. However, it would be done ceremonially to mark transitions of status, such as a woman who became betrothed to a man. This was particularly so for marking a person set aside for a divine appointment such as when a Levite was elevated to the office of priest, or the appointing of a king.
The term translated as prince is nagid in Hebrew, which meant chief or head leader in the pre-monarchy time of the judges in Israel. This term would be used for the commander who would lead the army of Israel into battle. At this time it means the one who has been appointed to be king, but is not yet king. Crown prince is the term for the one who is next is succession. But that wouldn't fit because Saul's father Kish was not king.
The cry of the people reaching God echoes the language God used with Moses in Exodus 3. Like Moses delivering the people from Pharaoh, Saul will deliver Israel from the Philistines. The Philistines had rebuilt their military might in the decades since the destruction of their army in chapter 7 and were again harassing the people of Israel.
What is notable is that it was not God's will for there to be a king of Israel, yet God still used the king to do His will. In the time of judges God was the king, with the judge of Israel as his regent. Yet God allowed a king when the people asked. This does not mean God changes. This is God allowing people to have what they want even though it is bad for them like a parent letting a child eat too many sweets knowing it will make them sick. The lesson will stick. God used the king to do His will, not because a human king was His plan but because God will use even bad choices and circumstances to do His will. If Saul was not king, God would have appointed a judge to lead Israel to defeat the Philistines, possibly even Saul.
17 When Samuel saw Saul, the Lord said to him, "Behold, the man of whom I spoke to you! This one shall rule over My people." Direct speech from God is the exception not the rule, even with a prophet like Samuel. Normal day-to-day direction from God comes from reading and studying scripture and applying it to our lives. This is why leaders in scripture often quote scripture in reply to others. It is truly arrogant to expect God to tell us what he has already written for us. If an employee continually disregarded written instructions and insisted on getting the same thing by verbal instructions, often repetition of the same instruction over and over, we would fire them for being incompetent.
The word "rule", yatzor in Hebrew, also means to restrain, hinder, stop, and even keep in prison. That is what human leaders do, especially when they have nothing to restrain them like kings, dictators, and elected politicians the media cover for.
18 Then Saul approached Samuel in the gate and said, "Please tell me where the seer's house is." The Hebrew specifically states that Saul and Samuel met in the midst of the gate. Saul was entering just as Samuel was exiting to go to the sacrifice and feast. Once again, God's hand was showing. Of all the people there, Saul asked Samuel where to find Samuel.
The gate at this time in Israel was not a thin line where the gate would be when it was closed, but an extensive area where merchants would set up, meetings would be held, and even legal cases decided. The gate in a city of this time was like the town square in the middle of town of more recent times. This was most likely because it was the interface between the surrounding farms and villages and the city itself.
19 Samuel answered Saul and said, "I am the seer. Go up before me to the high place, for you shall eat with me today; and in the morning I will let you go, and will tell you all that is on your mind. Samuel's answer in this verse could be a more generous than usual offer of hospitality in a culture where hospitality was a cardinal virtue. However, being invited to a meal from a sacrifice was outside the normal bounds of hospitality. That was for the family only. This probably alerted Saul that something unusual was going on.
20 "As for your donkeys which were lost three days ago, do not set your mind on them, for they have been found. And for whom is all that is desirable in Israel? Is it not for you and for all your father's household?" That Samuel knew about the donkeys and that they had been found was direct proof to Saul that God was behind this, even if he didn't understand the meaning of all the other signs. More significant is that this sets aside the donkeys as not being all that is on Saul's mind in verse 19. This journey was about more important things than that. This indicates that Saul knew something was going on beyond his search, even if he didn't yet know what it was.
The NASB translation of the last two sentences is awkward, but it mirrors the Hebrew text. Essentially Samuel is saying. "Who is it that all of Israel desires? Is it not you and your family?" It was a king that Israel wanted. And Samuel is telling that Saul he is that king as directly as possible without outright saying it.
21 Saul replied, "Am I not a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin? Why then do you speak to me in this way?" Saul understands what Samuel meant and his reaction is one of humility. His father is very wealthy and a powerful person. And while Benjamin was a small tribe, it was centrally located in the nation making it a prime location for commerce. And it was the territory Samuel chose for his circuit as judge of Israel. But confronted with the prospect of being king of all Israel he does not think his is worthy. Benjamin was the smallest tribe because the rest of Israel had destroyed tens of thousands of them in a civil war leaving only 600 men alive. The full narrative is in Judges 19-21.
Paul, Saul of Tarsus, was also a Benjamite.
Some commentators ascribe bad motivations for why Saul replied this way. One NIV Study Bible declares in a footnote that Saul was operating from insecurity that followed him all his life. However, this is not in the text in English or Hebrew either here or elsewhere. This is reading into the text what is not there. In fact, it is absolutely contrary to the text. While it is okay to speculate about possible motives, although it should be done carefully and clearly indicate that it is speculation, this is stating as fact what cannot possibly be known. When scripture states a person's motives the Holy Spirit revealed it to the author and it can be trusted. When someone later states as fact what a person's motive is without any evidence they have proven to be untrustworthy. In this instance, the text contradicts this entirely. What anyone says or writes should always be checked against scripture no matter who it is, including me. Just because someone put a footnote in a Bible or writes a commentary or Bible study doesn't mean what they say is scripture. Far from it.
22 Then Samuel took Saul and his servant and brought them into the hall and gave them a place at the head of those who were invited, who were about thirty men. The hall or room was either on or near the high place where the altar and sacrifice was done. The head of the table was for the most important person, such as the prophet of God or the guest of honor.
That the servant is seated with Saul means he was not a menial servant, but one of considerable status. It is likely he was the head servant, or even the one in charge of the whole estate.
The 30 men present were likely chosen to be representatives of the people, probably nobles of the area, instead of Samuel's family as would be the normal practice for a sacrifice meal.
23 Samuel said to the cook, "Bring the portion that I gave you, concerning which I said to you, 'Set it aside.'" Clearly Samuel set this all up previously when God told him the day before what would happen. The portion set aside was clearly a choice portion, such as would normally be given to Samuel. Thus Samuel has set up this meal to honor the future king. It is likely this was also to symbolically represent the future kingship of Saul.
24 Then the cook took up the leg with what was on it and set it before Saul. And Samuel said, "Here is what has been reserved! Set it before you and eat, because it has been kept for you until the appointed time, since I said I have invited the people." So Saul ate with Samuel that day. Here Samuel explicitly tells Saul that all this was arranged beforehand. The phrase "at the appointed time" is doubly significant. On the one hand, it is an allusion to Saul being appointed to be the king. And it was also an illustration, nearly a warning about things being done in the proper and appointed time. Saul's days of searching led him to the proper place and time as appointed by God. However, Saul forgets this and acts outside the appointed time and God's commands in 13:8-14.
25 When they came down from the high place into the city, Samuel spoke with Saul on the roof. They came down from the high place to Samuel's home. And Saul was given a place to sleep on the roof. This could be balcony like area like the one in the movie Ben-Hur where his sister dislodges the tiles the spook the horse. But more likely this was a room added on to the house on the roof, like the Shunammite woman had added to her home for the prophet Elisha's use when he would stop there in 2 Kings 4:10. Samuel and Saul spoke that night where Saul was to sleep. One wonders how long they spoke before sleeping and what was said. I would imagine Saul had a lot of questions. Kish's servant is not mentioned. But it is likely that he was given a different place to sleep in Samuel's home.
26 And they arose early; and at daybreak Samuel called to Saul on the roof, saying, "Get up, that I may send you away." So Saul arose, and both he and Samuel went out into the street. The narrative of this verse concerns mundane activities of the morning. What is significant is that Samuel left the house with Saul and continued to walk with him. Normal goodbyes are done at the entrance of the home.
27 As they were going down to the edge of the city, Samuel said to Saul, "Say to the servant that he might go ahead of us and pass on, but you remain standing now, that I may proclaim the word of God to you." The servant is again part of the narrative. Samuel asks that the servant be sent on ahead so that he may speak with Saul alone. While they haven't left the city at this point, it seems that they were early enough that there were few or no people out giving them some time to be alone.
Samuel has been telling Saul the word of God all along, such as in verses 19-20. However, here he foot-stomps that what is to follow is the word of God.

Scripture quotations taken from the NASB © The Lockman Foundation.

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