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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.
But Samuel spoke to the people the law of the kingdom, etc. John the Baptist spoke, as did the other prophets, to the people the law of the heavenly kingdom, which is given through Christ; and each wrote in his own book, and placed them among the sacred Scriptures, in which alone the divine will is always found. Certainly, according to the letter, it should be said that above, where the law of the king is promulgated, his proud presumption is foretold to allay the obstinacy of the requesting people. Here indeed, through the spoken, written law of the kingdom and stored for the sake of memory before the Lord, it is declared what kind of good ruler and what kind of spirit towards subjects he ought to have, according to the commands of Deuteronomy.
And Samuel dismissed all the people, etc. Even today, a teacher dismisses the congregation after the sermon is finished, similarly, once the reading of the little script is concluded, he dismisses all the listeners, each to their own conscience, so that they may reconsider what they have heard through meditation, and by acting on what they have meditated, may bring it to perfection. But if anyone is disturbed as to why I have presumed to interpret the deeds of a reprobate king allegorically in relation to Christ, who is the King of Kings, let him know that it is customary for interpreters, indeed it is the essence of the Scriptures, to draw either good from evil or an allegorical form from a good man, where such an order is necessary, impartially. Otherwise, it would never be appropriate to write with black ink, but always with bright gold, or some other honorable form; for God is light, and in Him is no darkness at all (1 John 1). A dark color does not unorderly signify brightness. Accordingly, Blessed Pope Gregory did not doubt to transfer even the anointing of the same Saul, not only to the kingdom of Christ but also his death, which befell because of his sin, to signify allegorically the innocent death of Christ. For you may read his exposition in Job, where he says, "Let the day perish in which I was born." Similarly, concerning King Jehoiachin, who, condemned for his crime, is carried away from Judah to the Chaldeans, he understands it as representing the Lord being transferred from the unbelieving Jews to the salvation of the Gentiles. Likewise, the Church refers all the wisdom, sayings, and actions of Solomon, though he gravely sinned afterwards, to be figures of praises of Christ. Quite a few Church commentators, as the Apostle says, "The rock was Christ," understand the rod that struck the rock as the cross of Christ, and Moses and Aaron, holy men who struck it, as representing the chief priests and doctors of the law, that is, the Pharisees, who crucified the Lord. And if that rock, although offering salutary drinks to the people, a rock nonetheless adhering to the back of the countryside with natural mass, signifies the ineffable gifts of Christ, or that patriarch anointed with holy chrism proclaims the Son of God anointed with the holy oil of the Spirit; or certainly Cyrus, the Persian, though a reasonable man yet wholly alien to the faith and sacraments of Christ, could rightly be consecrated in type or name for the congruity of prefiguring Christ: why could not a man of Christ, consecrated in youth with mystical anointing to Christ, illustrious unto death with the most holy name, predictively proclaim the future deeds of Christ in the flesh through figurative representation? It is also to be noted more attentively that the Scripture itself does not approve of all things it takes up as examples. For it is not to be thought that the wise man preached the art of the Marsi, which is undoubtedly demonic, when he says: "Who shall heal the enchanter bitten by the serpent?" The sense of which saying is, who will correct a teacher deceived by the devil? And if it seems novel to anyone that the same Saul is said to signify both good and evil at the same time, let him see the holy man Isaac blessing his son, but not recognizing the same son, as a type of the Jews, who having long sung of Christ the Savior coming blessed in the name of the Lord, did not recognize Him already present in the flesh by faith. Let him see the same son both blessed by an angel and rendered lame, signifying the Jewish nation, blessed indeed in those who believe in Christ, but lame in those who persecute Christ. And so, through the good, good things, through the evil, evil things, and through the evil, good things are figuratively represented freely according to places and times. However, in the reception of rewards, the good bring only the good things they have done, and the evil bring only the evil things they have done. Just as Ethiopians drawn in black color and a fair Saxon, discerned by their native color, can be easily and without any controversy distinguished, but differently in a painting, where unless each person is transformed into their proper colors as well as forms, the shamelessly deceptive picture, which has promised an image, is accused.
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SUMMARY
1 Samuel 10:25 marks a pivotal moment in Israel's transition to monarchy, as the prophet Samuel formally articulates and documents the foundational principles governing the newly established kingdom. He meticulously records these guidelines in a book, which he then dedicates and places before the Lord, thereby investing them with divine authority and underscoring the accountability of both the king and the nation to God's standards. Following this significant act of constitutional establishment, Samuel concludes the momentous national assembly by sending the assembled populace back to their homes, signifying an orderly transition into this new era of governance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. Symbolism is profoundly evident in the "book" and the act of "laying it up before the LORD." The book itself symbolizes the permanence, authority, and accessibility of the law, representing a tangible covenant document for the monarchy. Its placement "before the LORD" powerfully symbolizes divine oversight, absolute accountability, and the sacred, covenantal nature of the newly established kingdom. The entire passage functions as a pivotal Transition, marking the formal and divinely sanctioned shift from the decentralized period of the Judges to the centralized Monarchy, with Samuel acting as the crucial figure guiding this profound change. There is also an element of Foreshadowing, as the establishment of these foundational principles implicitly sets the stage for future conflicts and consequences when kings, including Saul himself, would inevitably deviate from "the manner of the kingdom" and God's divine will. Samuel's consistent and authoritative presence, orchestrating this entire process, also highlights the Repetition of his central prophetic and leadership role, even as Israel sought a human king.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal moment in 1 Samuel 10:25 underscores God's enduring commitment to ordered governance and His desire for His people to live under righteous principles, even when their choices deviate from His initial ideal of direct theocratic rule. While Israel's demand for a king was initially perceived as a rejection of God's direct sovereignty, He graciously accommodated their request by providing a divinely informed framework that would ideally keep the monarchy aligned with His divine will. The "manner of the kingdom" was not merely human legislation but a divinely guided constitution, ensuring that the king would serve as God's vice-regent, perpetually accountable to the ultimate King. This act highlights the profound tension between human autonomy and divine sovereignty, demonstrating that God can work through human institutions while still maintaining His ultimate authority and demanding obedience to His holy standards. It reveals God's patient condescension to human weakness, even as He sets boundaries for their good.
REFLECTION AND APPLICATION
The formal establishment of the monarchy's principles in 1 Samuel 10:25 offers profound and enduring lessons for all forms of governance, leadership, and personal conduct. Just as Israel's new political structure required clear, written guidelines and unwavering accountability to God, so too do our individual lives, families, churches, and broader communities thrive under well-defined principles rooted in divine truth. This verse serves as a powerful reminder that true authority ultimately rests with God, and all human leadership, whether in the public square, the corporate world, or the private sphere of our homes, is called to operate under divine principles and for divine purposes. The solemn act of writing down and laying these principles "before the LORD" emphasizes the critical importance of transparency, meticulous documentation, and a constant, conscious awareness of God's omnipresent witness as the ultimate judge and arbiter. It challenges us to critically examine how we establish and uphold standards of righteousness, integrity, and accountability in our own spheres of influence, ensuring that our actions, decisions, and institutions consistently reflect God's character and align with His perfect will.
Questions for Reflection
FAQ
What was "the manner of the kingdom" that Samuel wrote down?
Answer: While the Bible does not provide the full, verbatim text of "the manner of the kingdom" written by Samuel, scholars widely understand it to be a formalization and adaptation of the principles for kingship already laid out in the Mosaic Law, particularly within Deuteronomy 17:14-20. This Deuteronomic law stipulated that the king must be chosen by God, be an Israelite, and avoid accumulating excessive horses, wives, or vast quantities of silver and gold, which could lead to idolatry or oppression. Crucially, he was commanded to write a copy of the law for himself and read it daily, ensuring his heart did not become proud and that he remained obedient to God's commands. Therefore, Samuel's document likely outlined the king's specific duties, limitations, and the overarching framework for a monarchy that would operate under God's ultimate authority, rather than as an absolute human rule. It served as a constitutional charter for the new government, designed to safeguard Israel's unique relationship with Yahweh.
Why was it important to "lay it up before the LORD"?
Answer: Laying the book "before the LORD" was a profoundly symbolic and deeply theological act. It signified that the "manner of the kingdom" was not merely a human decree or a political document, but a divinely sanctioned covenant. By placing it in a sacred space—most likely near the Ark of the Covenant or within the Tabernacle/sanctuary at Mizpah, where God's presence was manifested—Samuel placed the document under God's direct witness and authority. This act elevated the principles of governance to a sacred level, making both the king and the people perpetually accountable to God for their adherence. It served as a perpetual reminder that the ultimate King of Israel was Yahweh, and the human king was merely His servant, bound by His laws and subject to His judgment. This practice is reminiscent of other covenant documents, such as the tablets of the Law, being placed in sacred locations like inside the Ark of the Covenant.
CHRIST-CENTERED FULFILLMENT
The establishment of the "manner of the kingdom" in 1 Samuel 10:25, though an essential step in Israel's history and an attempt to regulate human monarchy, ultimately points forward to the perfect and eternal Kingdom of God, fully inaugurated and embodied in Jesus Christ. While Samuel outlined principles for a human king who would inevitably fail, Jesus is the divine King whose reign is not subject to human limitations, failures, or sin. His "manner of the kingdom" is not merely written on perishable scrolls but is profoundly proclaimed in His teachings, most notably in the Sermon on the Mount, which offers a radical redefinition of righteousness and blessedness (Matthew 5). He is the true King who perfectly fulfills and transcends the Deuteronomic law for kings, not accumulating wealth or power for Himself, but humbly serving and ultimately giving His life as a ransom for many (Mark 10:45). Unlike the earthly book laid before the Lord, the principles of Christ's kingdom are written not on tablets of stone but on the hearts of His people by the indwelling Holy Spirit, ushering in the new covenant prophesied by Jeremiah (Jeremiah 31:33). Jesus' reign is characterized not by external rules alone, but by righteousness, peace, and joy in the Holy Spirit (Romans 14:17), a kingdom that will have no end (Luke 1:33). He is the true King of Kings and Lord of Lords, whose perfect, just, and eternal rule ensures ultimate justice and salvation for all who submit to His authority.