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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 10:17–27. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But I see we must enquire how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was said before, by the word hay is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some people are both hay in the sight of God and among people are counted under the name of holiness, when their life displays one thing before the eyes of men and before the divine judgment their conscience intends another. They therefore in the opinion of men are “elect,” but in the accurate judgment of the Lord are “hay.” Was not Saul hay in the sight of God, of whom the prophet Samuel said to the people, “You surely see him whom the Lord has chosen,” and of whom it is just said above, “He is choice and good”? For he whom the sinful people deserved was both reprobate in the sight of God and yet in the order of causes was choice and good.
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Summary
1 Samuel 10:24 describes the momentous public acclamation of Saul as Israel's first king at Mizpah, marking a pivotal transition from a tribal confederacy under judges to a centralized monarchy. Samuel, acting as the LORD's prophet, presents Saul to the assembled people, highlighting his divine selection and unique physical stature, which prompts an enthusiastic shout of affirmation and loyalty from the entire assembly. This verse captures the initial hope and popular endorsement surrounding the establishment of kingship in Israel, despite the underlying complexities of its divine origin and human demand.
Context
Literary Context
This verse is the climactic moment of Saul's public presentation as king, following his private anointing by Samuel in 1 Samuel 10:1 and a series of confirming prophetic signs. The immediate preceding narrative (1 Samuel 10:17-23) details Samuel's gathering of all Israel's tribes at Mizpah to select the king by lot, a process divinely orchestrated to identify Saul, who is found hiding among the baggage. Samuel's words in verse 24 serve as the official, prophetic endorsement, validating Saul's selection before the entire nation and initiating his public reign. This public ceremony at Mizpah stands in stark contrast to the earlier, intimate anointing, signifying the formal transfer of authority and popular acceptance, crucial for the legitimacy of the nascent monarchy.
Historical & Cultural Context
The period preceding Saul's anointing was characterized by Israel's persistent demand for a king "like all the nations" (1 Samuel 8:5), largely driven by a desire for a unified leader to counter the oppressive Philistine threat and to establish a stable government. This demand, though viewed by God and Samuel as a rejection of God's direct rule (1 Samuel 8:7), was ultimately accommodated by divine providence. Mizpah was a significant cultic and assembly site, making it an appropriate venue for such a national covenantal event. In ancient Near Eastern cultures, physical stature, imposing appearance, and military prowess were often associated with leadership qualities and perceived divine favor. Saul's exceptional height and impressive physique, noted in 1 Samuel 9:2, would have naturally commanded respect and contributed to his initial acceptance by the people, aligning with their cultural expectations for a monarch.
Key Themes
1 Samuel 10:24 powerfully encapsulates several key themes within the book. Firstly, Divine Appointment is paramount; despite Israel's human desire for a king, Samuel explicitly states that Saul is "whom the LORD hath chosen," underscoring God's ultimate sovereignty and active involvement in the establishment of the monarchy, even amidst human choices. This highlights the tension between human will and divine election, a recurring motif throughout the book. Secondly, Initial Favor and Acclamation is evident in the people's enthusiastic shout, "God save the king," signifying their immediate acceptance and support. This popular endorsement is crucial for the legitimacy of the nascent monarchy. Thirdly, the theme of Physical Stature vs. Spiritual Qualities is subtly introduced. While Saul's impressive appearance is highlighted ("none like him"), the subsequent narrative of his reign will demonstrate that outward appearance alone is insufficient for lasting, righteous leadership, foreshadowing the eventual divine rejection of Saul in favor of David, a man chosen for his heart (1 Samuel 13:14). This verse thus solidifies the Transition to Monarchy, a monumental shift in Israel's governance and national identity, setting the stage for the complex history of the Israelite kings.
Exposition and Analysis
Key Word Analysis
This verb (H977) signifies a deliberate, sovereign act of selection. When applied to God, as it is here, it emphasizes His divine initiative and purposeful involvement. Samuel explicitly attributes Saul's kingship not to human popular vote or even the casting of lots as the ultimate cause, but to the LORD's prior and decisive choice. This underscores God's ultimate authority over human institutions and His active guidance in the establishment of the monarchy, even if it arose from the people's flawed request.
This term (H3068) refers to the self-Existent or Eternal God, the covenant God of Israel. Samuel's declaration that the LORD "hath chosen" Saul emphasizes that this new institution of kingship, though humanly desired, is ultimately sanctioned and ordained by the divine will of Yahweh. It grounds Saul's authority not in popular opinion or physical prowess, but in the sovereign decree of the God of Israel, establishing a theological framework for the monarchy from its very inception.
This primitive root (H2421), translated as "save" in the KJV phrase "God save the king," literally means "to live" or "to revive." In this context, it is an idiom for "May the king live!" or "Long live the king!" It is not a plea for spiritual salvation but a fervent wish for the king's health, prosperity, and a long, successful reign. It functions as an expression of loyalty, allegiance, and hope for the new leadership, signifying popular endorsement and the formal acceptance of the monarch's authority by the assembled people.
Verse Breakdown
"And Samuel said to all the people, See ye him whom the LORD hath chosen"
Samuel, acting as God's prophet and intermediary, formally presents Saul to the assembled nation. His opening command, "See ye him," directs the people's attention to Saul, who has just been brought forth from his hiding place. The crucial phrase "whom the LORD hath chosen" immediately establishes the divine legitimacy of Saul's appointment, asserting that his kingship is not merely a human contrivance or the result of chance (the lot), but a direct act of God's sovereign will, even if in response to the people's flawed demand. This highlights God's continued involvement and guidance in Israel's affairs.
"that [there is] none like him among all the people?"
This rhetorical question, posed by Samuel, draws attention to Saul's remarkable physical attributes, particularly his exceptional height and imposing presence, which were noted earlier in 1 Samuel 9:2. In the cultural context of the ancient Near East, such physical distinction was often perceived as a sign of leadership capability and even divine favor. Samuel uses this observable quality to further commend Saul to the people, aligning their cultural expectations with God's choice, at least initially. It serves to bolster popular confidence and acceptance of the new king.
"And all the people shouted, and said, God save the king."
This collective, enthusiastic shout signifies the unanimous popular acclamation of Saul. The Hebrew idiom "God save the king" (יְחִי הַמֶּלֶךְ, yeḥî hammeleḵ) is a fervent declaration of loyalty and a wish for the king's long life and prosperous reign. This moment marks the formal, public inauguration of the monarchy in Israel, demonstrating the people's widespread acceptance and support for Saul as their first king. It represents the fulfillment of their long-held desire for a visible, human leader.
Literary Devices
The verse employs several significant literary devices. Acclamation is central, as the people's collective shout serves as a performative act, formally accepting Saul's kingship. This public display of loyalty is crucial for the legitimacy of the new monarchy. There is also a subtle Irony present: Samuel highlights Saul's impressive physical stature and uniqueness, which initially appeals to the people and aligns with their desire for a king "like all the nations." However, the subsequent narrative in 1 Samuel will reveal that Saul's impressive outward appearance and initial popularity do not translate into enduring spiritual faithfulness or successful obedience to God, ultimately leading to his downfall. This initial acclamation thus carries a degree of Foreshadowing, hinting at the eventual disillusionment and rejection that will characterize Saul's reign, as the people's initial enthusiasm will wane when his actions fail to align with God's will. The verse also functions as a Climax in the narrative of Saul's selection, bringing the private anointing and the public identification to a unified, celebratory conclusion.
Theological and Thematic Connections
1 Samuel 10:24 stands as a powerful testament to the complex interplay between divine sovereignty and human agency. While Israel's demand for a king was initially seen as a rejection of God's direct rule, God, in His wisdom and patience, accommodates their desire, choosing a king through His prophet Samuel. This highlights God's ability to work within and even through human choices and desires, guiding history towards His ultimate purposes. The verse also underscores the initial human tendency to value outward appearance and impressive stature in leadership, a theme that will be starkly contrasted later with God's choice of David, who was initially overlooked but chosen for his heart (1 Samuel 16:7). The enthusiastic popular acclamation, while significant for establishing the monarchy, also subtly foreshadows the fickle nature of human support, which can quickly turn when expectations are not met or when a leader deviates from divine standards.
Reflection and Application
This pivotal moment in Israel's history offers profound lessons for contemporary leadership and our understanding of God's providence. We are reminded that even when human desires or flawed choices lead to new structures or pathways, God remains sovereign, often working through and within these human decisions to accomplish His overarching plan. Leaders, whether in government, business, or the church, ultimately serve under God's watchful eye, and their true success is measured not by initial popularity or impressive outward appearance, but by their obedience to God's commands and faithfulness to His covenant. The enthusiastic acclamation of Saul serves as a powerful reminder of the importance of affirmation and support for leaders, yet it also cautions us against placing undue emphasis on external qualities or fleeting popular opinion. True leadership, as the narrative of Saul will painfully illustrate, demands integrity, humility, and a heart fully devoted to God, qualities that often transcend what is immediately visible or culturally appealing. We are called to discern God's hand in the leaders He raises up, and to pray for them, recognizing that their authority ultimately derives from Him.
Questions for Reflection
FAQ
Why did Saul initially hide himself before being presented as king?
Saul's hiding, as described in 1 Samuel 10:22, is often interpreted as a complex mix of genuine humility, apprehension, and perhaps a sense of inadequacy in the face of such a monumental responsibility. Despite being privately anointed and given prophetic signs, the sudden public revelation as king of Israel, a nation transitioning from a loose tribal confederacy, would have been overwhelming. While his impressive physical stature (1 Samuel 9:2) might have made him a natural choice in the eyes of the people, he likely understood the immense spiritual and political burden that came with the crown. This initial reluctance contrasts sharply with his later assertiveness, highlighting the complex character of Israel's first king.
What is the significance of the phrase "none like him among all the people"?
This phrase primarily refers to Saul's exceptional physical stature, as he was taller than anyone else in Israel (1 Samuel 9:2). In ancient cultures, physical appearance, particularly height and strength, was often associated with leadership, authority, and even divine favor. Samuel highlights this attribute to commend Saul to the people, as it aligned with their cultural expectations for a king. However, the deeper theological significance lies in the subtle irony: while Saul was outwardly "none like him," his later actions would reveal a spiritual character that was far from unique in its disobedience, ultimately leading to God's rejection and the selection of David, who was chosen for his heart, not his appearance (1 Samuel 16:7).
Does "God save the king" mean the people were asking God to redeem Saul spiritually?
No, the Hebrew phrase יְחִי הַמֶּלֶךְ (yeḥî hammeleḵ), traditionally translated as "God save the king," literally means "May the king live!" or "Long live the king!" It is an acclamation of loyalty, a fervent wish for the king's health, prosperity, and a long and successful reign. It is a common expression of allegiance and hope for the new leadership, not a spiritual plea for salvation or redemption in the theological sense. It signifies the people's public acceptance and enthusiastic endorsement of Saul as their monarch.
Christ-Centered Fulfillment
The acclamation of Saul in 1 Samuel 10:24, while a momentous event for Israel, ultimately points to the greater and perfect King, Jesus Christ. Saul, chosen by God yet presented to a people who desired a king "like all the nations" (1 Samuel 8:5), initially fulfills their outward expectations with his impressive stature. However, his reign is marred by disobedience and ultimately ends in rejection (1 Samuel 15:23). This flawed human kingship foreshadows the need for a truly divine and righteous King. Jesus, in contrast to Saul, is the "chosen one" not merely for a temporary reign or outward appearance, but as the eternal Son of God, the one truly "none like him" in His divine nature and perfect obedience (Hebrews 1:3). While Saul received an earthly acclamation of "Long live the king," Jesus is the King whose reign is truly everlasting, and to whom every knee will one day bow, and every tongue confess that He is Lord (Philippians 2:10-11). He is the true Shepherd-King who lays down His life for His sheep (John 10:11), unlike Saul who failed to fully protect and lead his people in obedience to God. The initial hope placed in Saul finds its ultimate and unfailing fulfillment in Christ, the Lamb of God who takes away the sin of the world (John 1:29), and the King of kings and Lord of lords (Revelation 19:16), whose kingdom will have no end (Luke 1:33).