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Commentary on 1 Samuel 10 verses 17–27
Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, Sa1 10:17), Samuel acts for God among them.
I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (Sa1 10:18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (Sa1 10:19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.
II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, Sa1 10:19. Benjamin is taken out of all the tribes (Sa1 10:20), and out of that tribe Saul the son of Kish, Sa1 10:21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen 49:10, Gen 49:27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.
III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (Sa1 10:21), he had hidden himself among the stuff (Sa1 10:22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.
1.He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.
2.But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, Sa1 10:23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.
IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, Sa1 10:23. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Psa 72:15, Prayer shall be made for him continually. See Psa 20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live.
V. Samuel settles the original contract between them, and leaves it upon record, Sa1 10:25. He had before told them the manner of the king (Sa1 8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (Sa1 8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.
VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,
1.How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, Sa1 10:26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (Sa1 10:27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.
2.How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.
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SUMMARY
1 Samuel 10:20 captures a pivotal and divinely orchestrated moment in Israel's transition to monarchy, detailing the public selection process for its first king. At the assembly in Mizpah, where all the tribes of Israel were gathered, the sacred casting of lots definitively identified Benjamin as the tribe from which God's chosen leader would emerge, marking the initial, crucial step in the public confirmation of Saul's kingship and underscoring God's ultimate sovereignty over human affairs.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound theological significance. Divine Revelation is central, as the casting of lots is presented not as a random act but as a direct means by which God's will is made known to His people, transforming a seemingly arbitrary process into a sacred act of communication and divine oracle. There is also an element of Foreshadowing, as the immediate selection of Benjamin directly points towards the eventual identification of Saul, who hails from this tribe, thereby building narrative tension and expectation. Furthermore, the narrative contains subtle Irony and Paradox; Benjamin was the smallest and weakest of the tribes, having been nearly annihilated in a civil war recounted in the book of Judges (Judges 20:46-48), yet it is chosen to provide Israel's first king. This choice subtly contrasts with the people's desire for a powerful, impressive monarch, hinting at God's often unexpected and humble ways of working, choosing the weak to shame the strong (1 Corinthians 1:27).
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's active sovereignty in human history, even when human desires and failings initiate a new course of action. Despite Israel's rejection of God's direct rule, He remains intimately involved, guiding the selection of their king through a process that underscores His ultimate authority. The "taking" of Benjamin by lot serves as a powerful theological statement: leadership in Israel, even a monarchy established by human demand, ultimately derived its legitimacy and authority from divine appointment. This highlights a foundational principle of biblical governance—that all authority is ultimately derived from God, and His purposes will prevail regardless of human intentions.
REFLECTION AND APPLICATION
The divine selection of Benjamin in 1 Samuel 10:20 offers profound and enduring lessons for contemporary believers. It reminds us that God's sovereignty is not limited or thwarted by human choices, even those made with flawed motives or in direct opposition to His ideal will. He can and does work through imperfect systems, fallible leaders, and challenging circumstances to accomplish His perfect and overarching redemptive plan. For us, this means cultivating a deep, unwavering trust in God's providence, recognizing that His hand is active and purposeful in the seemingly random events of life, in the rise and fall of nations and leaders, and in the grand unfolding of history. It challenges us to seek His guidance in all significant decisions, whether personal or communal, and to remember that true authority, wisdom, and lasting success originate from Him alone. Furthermore, it encourages us to pray diligently for our leaders, knowing that their positions, in some sense, are ordained or permitted by God, and that His divine purposes can be advanced even through those we might not have chosen ourselves, fostering a posture of submission to God's ultimate authority.
Questions for Reflection
FAQ
Why was the method of casting lots used for selecting the king?
Answer: The casting of lots was a recognized and sacred method in ancient Israel for discerning God's will, particularly for important decisions that required divine input and impartiality. It was believed to remove human bias, political maneuvering, and personal preferences, ensuring that the choice was truly God's, not merely a human preference or a popular vote. This method was often associated with priestly functions and instruments like the Urim and Thummim, signifying a divine oracle. It emphasized that the king's authority and legitimacy derived from God's direct appointment, underscoring the theocratic nature of Israel's governance.
What is the significance of Benjamin being "taken"?
Answer: The selection of Benjamin is significant for several reasons. First, Benjamin was the smallest of the tribes (as Saul himself notes in 1 Samuel 9:21), especially after its near annihilation in the tribal war recorded in Judges 20-21. God's choice of the smallest and weakest tribe for the first king underscores His tendency to work through the seemingly insignificant or humble, defying human expectations of grandeur, strength, or political prominence. This often highlights His power perfected in weakness. Second, it sets up a thematic contrast with the tribe of Judah, from which the subsequent, enduring Davidic dynasty would emerge, ultimately leading to the Messiah.
Did God approve of Israel's request for a king?
Answer: God permitted Israel's request for a king, but He did not fully approve of their underlying motives. As stated in 1 Samuel 8:7, God told Samuel, "They have not rejected you, but they have rejected me from being king over them." Their desire for a king was rooted in a rejection of God's direct rule and a longing to be "like all the nations" (1 Samuel 8:5), seeking a visible, earthly leader rather than trusting in their invisible, divine King. Nevertheless, God, in His sovereign wisdom and redemptive plan, used their flawed request to establish a monarchy, which would eventually lead to the Davidic covenant and the lineage of the Messiah, demonstrating His ability to work through human sin and imperfect choices to achieve His ultimate purposes.
CHRIST-CENTERED FULFILLMENT
The divine selection of Benjamin as the tribe for Israel's first king, though initiated by human demand and a flawed monarchy, profoundly points forward to the ultimate, divinely chosen King, Jesus Christ. While Saul, from the tribe of Benjamin, represented a temporary, earthly monarchy that ultimately failed due to disobedience, Jesus, from the tribe of Judah (Revelation 5:5), embodies the perfect, eternal kingship. Unlike Saul, who was chosen by lot in a process that highlighted Israel's rejection of God, Jesus is the Father's eternally chosen Son, the true Lamb of God who takes away the sin of the world whose kingdom is not of this world (John 18:36). The narrative of 1 Samuel 10:20, with its emphasis on God's sovereign hand in appointing a leader, foreshadows the greater truth that God Himself would send His Son to be the King of kings and Lord of lords, establishing a kingdom that will have no end (Luke 1:33). Jesus is the perfect fulfillment of Israel's longing for a king, not one chosen by human lot or desire, but by divine decree, perfectly ruling and interceding for His people as our great High Priest.