1 Samuel 9:10

Translation
King James Version
Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
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KJV (with Strong's)
Then said H1697 Saul H7586 to his servant H5288, Well H2896 said H559; come H3212, let us go H3212. So they went H3212 unto the city H5892 where the man H376 of God H430 was.
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Complete Jewish Bible
"Well said," Sha'ul answered his servant. "Come on, let's go." So they went to the city where the man of God was.
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Berean Standard Bible
“Good,” said Saul to his servant. “Come, let us go.” So they set out for the city where the man of God was.
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American Standard Version
Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
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World English Bible Messianic
Then Saul said to his servant, “Well said. Come, let us go.” So they went to the city where the man of God was.
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Geneva Bible (1599)
Then saide Saul to his seruant, Well saide, come, let vs goe: so they went into the citie where the man of God was.
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Young's Literal Translation
And Saul saith to his young man, `Thy word is good; come, we go;' and they go unto the city where the man of God is .
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See also
2 Kings 5:132 Kings 5:14
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Samuel Anoints Saul
Samuel Anoints Saul View full PDF

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In the KJVVerse 7,402 of 31,102

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SUMMARY

1 Samuel 9:10 serves as a pivotal turning point in the narrative of Saul's life, marking his transition from a mundane search for lost donkeys to an unexpected, divinely orchestrated encounter that would lead to his anointing as Israel's first king. After a fruitless search, Saul's servant suggests consulting a renowned "man of God" in a nearby city. Saul's immediate and positive affirmation, "Well said; come, let us go," demonstrates his receptiveness to wise counsel and his readiness to act, setting the stage for his fateful meeting with the prophet Samuel, who was already divinely prepared to fulfill God's sovereign plan for Israel's leadership. This verse powerfully illustrates God's intricate providence, utilizing seemingly ordinary circumstances to accomplish His extraordinary purposes.

CONTEXT

  • Literary Context: This verse acts as the crucial narrative hinge within 1 Samuel 9. The preceding verses (1 Samuel 9:1-5) meticulously establish Saul's background as a handsome and capable young man from the tribe of Benjamin, whose initial task is the seemingly trivial and frustrating search for his father Kish's lost donkeys. This three-day, fruitless endeavor has left both Saul and his servant weary and contemplating a return home (1 Samuel 9:5). It is at this point of human exhaustion and uncertainty that the servant introduces the idea of consulting a "man of God" in the nearby city (1 Samuel 9:6-8), a suggestion initially met with Saul's practical concern about lacking a gift for the prophet (1 Samuel 9:7). The servant's provision of a quarter-shekel of silver (1 Samuel 9:8) resolves this practical hurdle, directly paving the way for Saul's decisive agreement in verse 10. This moment signifies a profound shift in the narrative's trajectory, moving from a domestic errand to a divinely orchestrated appointment that will irrevocably alter the course of Israelite history.
  • Historical & Cultural Context: In ancient Israel, prophets, frequently identified as "men of God" ('ish ha'elohim') or "seers," occupied a uniquely authoritative and indispensable role within society. They functioned not merely as spiritual guides but as direct conduits of divine revelation, offering counsel on matters ranging from national crises to personal dilemmas, including seemingly trivial concerns like lost property (as evident in 1 Samuel 9:6 and 1 Samuel 9:9). The title "man of God" conveyed immense respect and signified an individual's intimate, consecrated relationship with Yahweh, enabling them to speak with divine authority. This period in Israel's history was particularly tumultuous, marking a transition from the decentralized tribal leadership of the Judges to the establishment of a centralized monarchy, a desire explicitly voiced by the people in 1 Samuel 8:5. Samuel, the "man of God" whom Saul is about to encounter, was the last and most influential of the Judges, divinely appointed to facilitate this monumental shift by anointing Israel's first king.
  • Key Themes: The immediate context of 1 Samuel 9:10 illuminates several profound theological themes. Firstly, Divine Providence stands paramount; what appears to be a series of random events—lost donkeys, a long search, a servant's suggestion—is, in fact, God's precise and unseen orchestration to bring Saul to Samuel and to his destiny as king. This underscores God's sovereignty, demonstrating His ability to use ordinary circumstances and even human limitations to fulfill His extraordinary purposes, a truth echoed powerfully in Romans 8:28. Secondly, the theme of Seeking Godly Counsel is central. The servant's suggestion to consult the "man of God" is the critical turning point, emphasizing the indispensable value of seeking spiritual insight and guidance, especially when human efforts have proven insufficient or reached their limits. Saul's initial receptiveness to this advice, despite his practical reservations, highlights its transformative power. Lastly, Readiness and Obedience are evident in Saul's prompt and positive response, "Well said; come, let us go." This initial openness and willingness to act upon wise counsel are foundational characteristics for effective leadership, though the broader narrative of Saul's reign will later reveal how these qualities can be severely tested and, at times, tragically falter.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Well (Hebrew, ṭôwb', H2896): This word, often translated as "good," "right," or "pleasing," conveys Saul's immediate and unequivocal approval of his servant's suggestion. In this context, it signifies that Saul finds the advice sound, wise, and agreeable. It indicates a receptive and trusting spirit, a willingness to follow the counsel of another, especially after his own efforts have proven fruitless. This initial receptiveness is a positive trait that sets the stage for his encounter with Samuel.
  • go (Hebrew, yâlak', H3212): A primitive root meaning "to walk" (literally or figuratively), and causatively, "to carry." Here, it signifies a decisive movement and action. Saul's command, "come, let us go," indicates an immediate and resolute intention to proceed. The repetition of this verb ("So they went") emphasizes the swift and direct execution of this decision, highlighting the narrative's shift from deliberation to divinely guided action, propelling Saul towards his destiny.
  • man (Hebrew, ʼîysh', H376): This term refers to an individual or male person, often used as an adjunct to a more definite term. In the phrase "man of God," it forms a crucial part of a reverent title. It denotes Samuel as a specific individual, but when combined with "God" (ʼĕlôhîym), it elevates his status beyond an ordinary person, identifying him as a divinely appointed messenger or prophet, whose words carry divine authority.
  • God (Hebrew, ʼĕlôhîym', H430): This is the plural form of ʼĕlôah, often used specifically with the article to refer to the supreme God, Yahweh. In the phrase "man of God" (ʼîsh hā-ʼĕlōhîm), it emphasizes that the individual is in a special, intimate relationship with the divine, acting as a spokesperson for the Almighty. The presence of this title underscores that the counsel Saul is about to receive is not merely human wisdom but divinely inspired direction from the sovereign Lord of Israel.

Verse Breakdown

  • "Then said Saul to his servant, Well said;": This initial clause captures Saul's immediate and positive affirmation of his servant's suggestion to consult the man of God. The phrase "Well said" (Hebrew: ṭôwb) indicates that Saul finds the advice to be good, sound, and agreeable, reflecting a crucial moment of openness to external counsel, especially after his own efforts to find the donkeys have failed. This receptiveness also contrasts with his earlier practical concern about having no gift to offer, signifying a shift in his focus from mundane logistics to the potential for divine guidance.
  • "come, let us go.": This is Saul's decisive command, signaling an immediate and resolute action. It transforms the narrative from contemplation to execution, demonstrating Saul's willingness to act upon the advice given. This phrase reveals an initial quality of leadership and a readiness to pursue a new course of action, even if it was not his original plan, setting the journey to the man of God firmly in motion.
  • "So they went unto the city where the man of God [was].": This final clause confirms the immediate and direct consequence of Saul's decision. The "man of God" is Samuel, though his name is not yet explicitly revealed to Saul. The narrative emphasizes that their destination is precisely where this divinely appointed individual resides. This seemingly simple statement carries immense theological weight, as it signifies that Saul is now being led, not by his own lost donkeys or human efforts, but by God's sovereign hand, directly into the path of his destiny as Israel's first king.

Literary Devices

The narrative in 1 Samuel 9:10, situated within its broader context, masterfully employs several literary devices to convey its profound theological message. Irony is strikingly evident, as the seemingly trivial and mundane search for lost donkeys becomes the precise means by which Saul is inadvertently led to his anointing as king. The lowliness of the task stands in stark contrast to the magnitude of the outcome, powerfully highlighting God's ability to work through the most ordinary circumstances to achieve extraordinary purposes. There is also clear Foreshadowing in the servant's accurate knowledge of the "man of God" and his reputation for prophetic accuracy (1 Samuel 9:6, 1 Samuel 9:9), which subtly prepares both Saul and the reader for the momentous and divinely significant encounter with Samuel. Saul's prompt and positive response, "Well said; come, let us go," further foreshadows his initial receptiveness to divine instruction and his readiness for leadership, even if these qualities would later be sorely tested. Finally, the entire sequence is a compelling example of Divine Providence as a pervasive literary and theological theme, where the author subtly yet clearly demonstrates God's unseen hand guiding every step of Saul's journey, transforming a fruitless search into a divinely orchestrated appointment.

THEOLOGICAL AND THEMATIC CONNECTIONS

The narrative of 1 Samuel 9:10 profoundly illustrates the intricate working of divine providence in human affairs. God often uses ordinary, even frustrating, circumstances to bring about His extraordinary purposes. Saul's mundane search for donkeys was, in fact, a divinely ordained detour leading him directly to his destiny as king. This highlights that God's plans are often unfolded in unexpected ways, requiring us to trust His unseen hand even when our immediate concerns seem trivial or overwhelming. Furthermore, the verse underscores the importance of seeking and heeding godly counsel. The servant, a seemingly minor character, becomes God's instrument to guide Saul. This teaches us the value of listening to wise, spiritually discerning voices in our lives, as they can often be channels of divine direction, leading us to paths we would not have discovered on our own.

REFLECTION AND APPLICATION

1 Samuel 9:10 offers profound and enduring lessons for contemporary believers. It challenges us to cultivate a posture of active faith and deep trust, recognizing that God's sovereign hand is meticulously at work even in the most mundane, frustrating, or seemingly insignificant aspects of our lives. Just as Saul's tedious search for lost donkeys ultimately led him to a divine appointment with destiny, our own daily struggles, unexpected detours, and seemingly trivial tasks might be precisely the means through which God is orchestrating our next step toward His greater purpose. This calls for patience, unwavering trust, and a willingness to see beyond our immediate circumstances. Furthermore, the verse powerfully emphasizes the invaluable role of wise, godly counsel. We are often too quick to rely solely on our own understanding, to dismiss the advice of others, or to overlook the potential for divine guidance through unexpected channels. Saul's receptiveness to his servant's suggestion, despite his initial hesitation and practical concerns, proved to be the gateway to his anointing. This encourages us to actively seek out and humbly consider the wisdom of spiritual mentors, trusted friends, or even unexpected voices, as they may well be God's instruments to guide us. Our readiness to say "Well said; come, let us go" to divine promptings, whether direct or through the counsel of others, is crucial for walking in the center of God's perfect will and discovering His unfolding plan for our lives.

Questions for Reflection

  • In what "mundane" or frustrating areas of your life might God be working to lead you to a greater purpose or a divine appointment that you haven't yet recognized?
  • Who are the "men or women of God" in your life whose counsel you should be more receptive to, and how can you actively seek their wisdom and discernment?
  • How does Saul's immediate and decisive "Well said; come, let us go" challenge your own readiness to obey divine prompting or wise advice, especially when it leads to unexpected or inconvenient paths?
  • What "lost donkeys" (i.e., challenges, disappointments, or seemingly wasted efforts) in your life might God be using to subtly guide you to a deeper understanding of His sovereign plan and purpose?

FAQ

Why was Saul looking for a "man of God" for lost donkeys?

Answer: In ancient Israel, prophets, or "men of God" ('ish ha'elohim'), were not exclusively consulted for major national or spiritual crises. Their role was comprehensive, extending to all aspects of life, including seemingly mundane personal matters. People believed that these prophets had direct access to divine knowledge and could provide guidance on everything from lost items to future events. Saul's servant knew that the "man of God" (Samuel) was renowned for his accuracy and could reveal their path (1 Samuel 9:6). This practice highlights the deep trust people placed in prophets as conduits of God's wisdom and the pervasive belief that God's hand was involved in even the smallest details of life.

What does "man of God" signify in this context?

Answer: The title "man of God" ('îsh hā-'ĕlōhîm') is a significant designation in the Old Testament, denoting a prophet who stands in a special, intimate relationship with Yahweh and speaks on His behalf. It emphasizes the divine authority and inspiration behind the prophet's words and actions. In 1 Samuel 9:10, this title refers to Samuel, whose prophetic authority and integrity were widely recognized throughout Israel, as confirmed in 1 Samuel 3:19-20. The use of this title underscores that the counsel Saul was about to receive was not merely human wisdom but divinely inspired direction, setting the stage for his anointing as king and underscoring the divine orchestration of the events.

CHRIST-CENTERED FULFILLMENT

The narrative of Saul's unwitting journey from seeking lost donkeys to being divinely appointed king, guided by the "man of God," powerfully foreshadows the ultimate divine orchestration found in the person and work of Jesus Christ. Just as Saul was led to his earthly kingship through seemingly ordinary and even frustrating circumstances, humanity is led to true spiritual kingship and eternal purpose through Christ. Jesus is the ultimate "man of God," the perfect Prophet who fully reveals God's will and character, embodying the very Word of God (compare John 1:18 and Hebrews 1:1-3). While Saul was searching for lost animals, Jesus came specifically to seek and save that which was truly lost—humanity itself, alienated from God by sin (as seen in Luke 19:10). Every step of Saul's journey, from the lost donkeys to the encounter with Samuel, was providentially guided by God; similarly, all of history, including our individual lives, is being sovereignly orchestrated by Christ, the King of kings and Lord of lords (Revelation 19:16), to bring about His redemptive purposes. He is the one who transforms our mundane searches into divine appointments, leading us not to an earthly throne, but to an eternal inheritance and co-reign in His everlasting kingdom (Romans 8:17).

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Commentary on 1 Samuel 9 verses 3–10

I. II. Main points1. 2. Sub-points

Here is, I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Most that are advanced rise gradually, but Saul, from the level with his neighbours, stepped at once into the throne, according to that of Hannah, He raiseth up the poor out of the dust, to set them among princes, Sa1 2:8. Saul, it should seem, though he was himself married and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance nor human probabilities, but God is the Judge.

II. A great event arising from small occurrences. How low does the history begin! Having to trace Saul to the crown, we find him first employed as meanly as any we meet with called out to preferment.

1.Saul's father sends him with one of his servants to seek some asses that he had lost. It may be they had no way then to give public notice of such a number of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here that those who have must expect to lose, that it is wisdom to look after what is lost, that no man should think it below him to know the state of his flocks, that children should be forward to serve their parents' interests. Saul readily went to seek his father's asses, Sa1 9:3, Sa1 9:4. His taking care of the asses is to be ascribed, not so much to the humility of his spirit as to the plainness and simplicity of those times. But his obedience to his father in it was very commendable. Seest thou a man diligent in his business, and dutiful to his superiors, willing to stoop and willing to take pains? he does as Saul stand fair for preferment. The servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he was sent with him. Saul and his servants travelled far (probably on foot) in quest of the asses, but in vain: they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of.

2.When he could not find them, he determined to return to his father (Sa1 9:5), in consideration of his father's tender concern for him, being apprehensive that if they staid out any longer his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them or some mischief had befallen them; he will leave caring for the asses, as much as he was in care about them, and will take thought for us. Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness.

3.His servant proposed (for, it should seem, he had more religion in him than his master) that, since they were now at Ramah, they should call on Samuel, and take his advice in this important affair. Observe here, (1.) They were close by the city where Samuel lived, and that put it into their heads to consult him (Sa1 9:6): There is in this city a man of God. Note, Wherever we are we should improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom. (2.) The servant spoke very respectfully concerning Samuel, though he had not personal knowledge of him, but by common fame only: He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them great. This was the honour of Samuel, as a man of God, that all he saith comes surely to pass. This was observed concerning him when he was a young prophet (Sa1 3:19), God did let none of his words fall to the ground; and still it held true. (3.) They agreed to consult him concerning the way that they should go; peradventure he can show us. All the use they would make of the man of God was to be advised by him whether they should return home, or, if there were any hopes of finding the asses, which way they must go next - a poor business to employ a prophet about! Had they said, "Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations aright, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey" - the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of. Note, Most people would rather be told their fortune than told their duty, how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are now that it is their business to direct for the recovery of lost souls; so preposterous is the care of most men! (4.) Saul was thoughtful what present they should bring to the man of God, what fee they should give him for his advice (Sa1 9:7): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes (Kg1 14:3), for their bread was spent; but the servant bethought himself that he had in his pocket the fourth part of a shekel, about seven-pence halfpenny in value, and that he would give to the man of God to direct them, Sa1 9:8. "That will do," says Saul; "let us go," Sa1 9:10. Some think that when Saul talked of giving Samuel a fee he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and was like the false prophets, that divined for money, Mic 3:11. He came to him as a fortune-teller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of those times, as it is to natural equity, that those who sowed spiritual things should reap not only eternal things from him that employs them, but temporal things from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice if they had not brought it (it is probable, when he had it, he gave it to the por); but they brought it to him as a token of their respect and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as he never thought of going to the man of God till the servant proposed it, so, it should seem, he mentioned the want of a present as an objection against their going; he would not own that he had money in his pocket, but, when the servant generously offered to be at the charge, then, "Well, said," says Saul; "come, let us go." Most people love a cheap religion, and like it best when they can devolve the expense of it on others. (5.) The historian here takes notice of the name then given to the prophets: they called them Seers, or seeing men (Sa1 9:9), not but that the name prophet was then used, and applied to such persons, but that of seers was more in use. Note, Those that are prophets must first be seers; those who undertake to speak to others of the things of God must have an insight into those things themselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–10. Public domain.
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BedeAD 735
Commentary on Samuel
And they went to the city where the man of God was. And the Lord came through the incarnation into the world, where at that time the greatest of the prophets, John the Baptist, was; with him also came those saints, not indeed being born again in the world they had already lived in and desired him to come; but by turning their mind to love him even in the flesh, whom they always spiritually loved in divine secrecy.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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