1 Samuel 9:13

Translation
King James Version
As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
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KJV (with Strong's)
As soon as ye be come H935 into the city H5892, ye shall straightway H3651 find H4672 him, before he go up H5927 to the high place H1116 to eat H398: for the people H5971 will not eat H398 until he come H935, because he doth bless H1288 the sacrifice H2077; and afterwards H310 H3651 they eat H398 that be bidden H7121. Now therefore get you up H5927; for about this time H3117 ye shall find H4672 him.
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Complete Jewish Bible
Find him as soon as you enter the city, before he goes up to the high place to eat; because the people won't eat until he comes and blesses the sacrifice. Afterwards, the ones invited will eat. So go on up, because this is when you will find him."
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Berean Standard Bible
As soon as you enter the city, you will find him before he goes up to the high place to eat. The people will not eat until he comes, because he must bless the sacrifice; after that, the guests will eat. Go up at once; you will find him.”
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American Standard Version
As soon as ye are come into the city, ye shall straightway find him, before he goeth up to the high place to eat; for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that are bidden. Now therefore get you up; for at this time ye shall find him.
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World English Bible Messianic
As soon as you have come into the city, you shall immediately find him, before he goes up to the high place to eat; for the people will not eat until he come, because he blesses the sacrifice. Afterwards those who are invited eat. Now therefore go up; for at this time you shall find him.”
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Geneva Bible (1599)
When ye shall come into the citie, ye shall finde him straightway yet he come vp to the hie place to eate: for the people will not eate vntill he come, because he will blesse the sacrifice: and then eate they that be bidden to the feast: nowe therefore goe vp: for euen now shall ye find him.
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Young's Literal Translation
At your going in to the city so ye do find him, before he doth go up in to the high place to eat; for the people do not eat till his coming, for he doth bless the sacrifice; afterwards they eat, who are called, and now, go up, for at this time ye find him.'
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See also
John 6:11Mark 6:41Matthew 26:26John 6:231 Corinthians 10:30Luke 24:301 Timothy 4:4
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Samuel Anoints Saul
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In the KJVVerse 7,405 of 31,102

Study This Verse

SUMMARY

1 Samuel 9:13 is a pivotal verse that precisely orchestrates the divine encounter between Saul and Samuel, highlighting God's meticulous providence and the established customs of Israelite worship. It serves as Samuel's direct instruction to Saul and his servant, assuring them of finding him at a specific time and location due to a scheduled communal sacrificial meal, which Samuel, as God's prophet, was appointed to bless. This seemingly ordinary detail underscores the extraordinary hand of God guiding Saul towards his unexpected destiny as Israel's first king.

CONTEXT

  • Literary Context: This verse is situated at a crucial turning point in the narrative of 1 Samuel, marking the divine convergence of Saul's mundane search for lost donkeys with God's preordained plan for Israel's first king. Saul, a young man from the tribe of Benjamin, has been sent by his father on this seemingly insignificant errand. Unbeknownst to him, the Lord had already revealed to Samuel the day before that He would send a man from Benjamin to be anointed as prince over Israel, as detailed in 1 Samuel 9:15-16. Thus, Samuel's precise instructions in verse 13 are not mere coincidence but the direct outworking of divine foreknowledge, setting the stage for Saul's anointing as king in 1 Samuel 10:1. The immediate context shows Saul and his servant, having exhausted their search and their provisions, deciding to consult a man of God, leading them directly to Samuel.
  • Historical & Cultural Context: The mention of the "high place" (Hebrew: bâmâh) is significant for understanding Israelite worship in this early period. Before the centralization of worship in Jerusalem, these elevated sites served as legitimate, local places for communal worship, sacrifice, and feasting. They were distinct from the later, illicit high places associated with idolatry, which were condemned by prophets and kings. Sacrificial meals, like the one described, were integral to Israelite religious and social life, often following peace offerings where a portion of the sacrifice was eaten by the worshippers and priests, as outlined in Leviticus 7:15-18. The prophet or priest held a crucial role in these gatherings, blessing the sacrifice to consecrate it and invoke God's favor, signifying divine acceptance and making the meal sacred. This practice fostered community and a shared experience of God's presence.
  • Key Themes: 1 Samuel 9:13 powerfully illustrates several key themes central to the book of Samuel and the broader Old Testament. Foremost is Divine Providence, demonstrating God's sovereign control over seemingly random events, guiding Saul's mundane search for donkeys directly to his destiny as king, a principle echoed in Proverbs 16:9. Another theme is Prophetic Authority and Mediation, as Samuel's indispensable role in blessing the sacrifice underscores his spiritual leadership and his function as God's chosen intermediary. The people's wait for Samuel highlights their reliance on his spiritual authority and his unique position as a conduit for God's blessing. Finally, the verse speaks to Communal Worship and Fellowship, depicting the social and religious importance of shared meals connected to sacrifices, which fostered unity and a collective experience of God's blessing among the Israelite community, a practice seen throughout the Pentateuch, such as in Deuteronomy 12:5-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • high place (Hebrew, bâmâh', H1116): From an unused root meaning "to be high," this term refers to an elevation, specifically an elevated cultic site. In the context of 1 Samuel, these were legitimate, local places for worship and sacrifice, serving as community religious centers before the centralization of worship in Jerusalem. They were distinct from later, illicit high places associated with idolatry.
  • bless (Hebrew, bārak', H1288): A primitive root meaning "to kneel," and by implication "to bless God" (as adoration) or "man" (as a benefit). In the context of a sacrifice or meal, it signifies the act of consecrating the offering, invoking divine favor upon it, and setting it apart for sacred use. Samuel's blessing was a crucial spiritual act, signifying God's acceptance of the offering and making the communal meal permissible and spiritually meaningful for the participants.
  • sacrifice (Hebrew, zevach', H2077): From a root meaning "to slaughter," this term properly refers to the flesh of an animal offered, and by implication, a sacrifice (the victim or the act). It often denotes a peace offering (zevach shlamim), which involved a communal meal where the offerer, priests, and participants would partake of the meat, emphasizing fellowship with God and with one another.

Verse Breakdown

  • "As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat:" This opening clause emphasizes the immediate and precise nature of Samuel's instructions, conveying a sense of divine urgency and certainty. It highlights that Saul's arrival is perfectly timed, as Samuel knows exactly where he will be and what he will be doing, underscoring the divine orchestration of this encounter before Samuel ascends to the local worship site for the communal meal.
  • "for the people will not eat until he come, because he doth bless the sacrifice;" This explains the reason for Samuel's precise schedule and the people's waiting. It reveals Samuel's profound spiritual authority and indispensable role within the community's worship life. His blessing was not optional; it was a necessary act of consecration that rendered the sacrifice acceptable to God and the meal permissible for consumption. This highlights his position as God's appointed mediator and prophet.
  • "[and] afterwards they eat that be bidden." This clause describes the communal aspect of the sacrificial meal. Only those "bidden" or invited would partake, indicating a structured and intentional gathering. The meal served as a tangible expression of fellowship, covenant, and shared participation in the divine blessing, reinforcing community bonds and their collective relationship with God.
  • "Now therefore get you up; for about this time ye shall find him." Samuel concludes with a direct command and a reiteration of the precise timing. "Get you up" implies an ascent to the high place. The repetition of "about this time ye shall find him" reinforces the certainty of the encounter and the divine precision guiding Saul's steps, ensuring he arrives at the exact moment Samuel is accessible and ready to fulfill God's purpose.

Literary Devices

1 Samuel 9:13 employs several literary devices to enhance its meaning and impact. Foreshadowing is prominent, as Saul's arrival at a communal meal where Samuel, the prophet, blesses the sacrifice, subtly prefigures Saul's own anointing and his future role as leader of Israel. The act of blessing the sacrifice can be seen as a symbolic preparation for the blessing of the nation through its new king. There is also a powerful element of Divine Irony or Providence, where Saul's mundane and seemingly insignificant task of searching for lost donkeys becomes the very means by which God directs him to his extraordinary destiny. This highlights God's ability to work through ordinary circumstances to achieve His grand purposes. The Direct Address from Samuel to Saul ("ye shall straightway find him," "get you up") lends immediacy and authority to the divine instruction, emphasizing the certainty of the encounter. Finally, the "high place" and the "sacrifice" themselves serve as Symbols of Israel's worship, their covenant relationship with God, and the communal life that sustained their identity.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Samuel 9:13 is a profound testament to God's active and meticulous involvement in human affairs, demonstrating His sovereign orchestration of events to fulfill His divine plan. It underscores the principle that even in seemingly ordinary circumstances, God is at work, guiding individuals towards their appointed roles. Samuel's indispensable role in blessing the sacrifice highlights the importance of spiritual authority and mediation in facilitating humanity's communion with God. The communal meal itself symbolizes the fellowship and shared experience of God's blessing that is central to the covenant relationship between God and His people. This verse reveals a God who is not distant but intimately involved, preparing the way for leadership and guiding His people through His chosen instruments.

REFLECTION AND APPLICATION

The narrative of 1 Samuel 9:13 offers rich ground for reflection on our own lives and faith journeys. It reminds us that God's providence often operates through the mundane and unexpected. Just as Saul's search for donkeys led him to his destiny, our daily tasks and seemingly insignificant detours may be precisely where God is orchestrating His greater purposes. This calls us to cultivate a posture of attentiveness and trust, recognizing that God is at work even when we cannot discern His full plan. Furthermore, Samuel's role in blessing the sacrifice underscores the enduring importance of spiritual leadership and the communal aspect of faith. We are reminded of the value of gathering together, seeking divine blessing, and participating in shared spiritual experiences that strengthen our bonds with God and with one another. This verse encourages us to embrace the journey, trusting in God's perfect timing and His unwavering commitment to His plans for us and for His church.

Questions for Reflection

  • How does Saul's seemingly mundane task of finding donkeys illustrate God's sovereign orchestration in our own lives, even in unexpected circumstances?
  • In what ways do we, like the people waiting for Samuel, recognize and rely on spiritual authority or divine blessing in our communal gatherings and personal decisions today?
  • How can we cultivate a deeper sense of fellowship and shared spiritual experience within our faith communities, mirroring the ancient Israelite sacrificial meals and recognizing God's presence among us?

FAQ

What was a "high place" in ancient Israel, and was it always legitimate?

Answer: In the time of Samuel (pre-monarchy), a "high place" (Hebrew: bâmâh) was typically a legitimate, local elevated site used for worship, sacrifice, and communal feasting. These sites often had altars and were centers for religious activity before the construction of a central temple in Jerusalem. They were considered acceptable places to encounter God. However, later in Israel's history, particularly after the establishment of the Jerusalem Temple as the sole legitimate place for centralized worship, many "high places" became associated with syncretistic practices, idolatry, and unauthorized worship, and were therefore condemned by prophets and righteous kings, as seen in 1 Kings 14:23 and 2 Kings 23:8. In 1 Samuel 9:13, the high place is clearly a legitimate site for Samuel's prophetic ministry.

Why was Samuel's blessing so crucial for the sacrificial meal?

Answer: Samuel's blessing was crucial because it consecrated the sacrifice and invoked God's favor upon the offering and the subsequent meal. As God's prophet and judge, Samuel held significant spiritual authority. His blessing was not a mere formality but a necessary act that made the sacrifice acceptable to God and the meal permissible for the people to partake in. It signified divine approval and the presence of God's blessing, transforming a common meal into a sacred, communal act of worship and fellowship, as reflected in principles like those found in Exodus 20:24. Without his blessing, the people would not eat, indicating their reliance on his spiritual mediation.

How does this verse show God's providence?

Answer: This verse is a powerful demonstration of God's providence through its precise timing and orchestration. Saul's seemingly random search for lost donkeys leads him directly to Samuel, exactly when Samuel is expecting him due to a prior divine revelation, as detailed in 1 Samuel 9:15-16. Samuel's specific instructions about where and when Saul will find him, tied to the communal meal, eliminate any possibility of coincidence. This intricate planning reveals God's active hand in guiding human events, even the most mundane, to fulfill His sovereign purposes, setting the stage for Saul's anointing as Israel's first king. It illustrates that God works behind the scenes to bring His plans to fruition, a truth affirmed in Proverbs 16:9.

CHRIST-CENTERED FULFILLMENT

1 Samuel 9:13, with its depiction of Samuel blessing the sacrifice and mediating between God and His people, powerfully foreshadows the ultimate mediation and blessing found in Jesus Christ. Just as the people waited for Samuel to bless the sacrifice before they could eat, humanity awaited the coming of the one who would offer the perfect and final sacrifice. Jesus is the Lamb of God who takes away the sin of the world, the ultimate and complete offering for sin, whose sacrifice never needs to be repeated because it is eternally sufficient, as taught in Hebrews 7:27. Through His shed blood, He has consecrated us and provided eternal redemption, as affirmed in Hebrews 9:14. Furthermore, the communal meal at the high place anticipates the new covenant meal, the Lord's Supper, where believers partake in remembrance of Christ's body and blood, experiencing profound fellowship with Him and with one another, as instituted in Luke 22:19-20. Unlike Saul, who was chosen as a human king to rule a temporal kingdom, Jesus is the divinely appointed, eternal King whose reign brings true blessing and salvation to all who believe, fulfilling God's ultimate plan for His people. He is the one who truly blesses, not merely a sacrifice, but His entire people, bringing them into an eternal covenant relationship with God.

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Commentary on 1 Samuel 9 verses 11–17

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

Here, I. Saul, by an ordinary enquiry, is directed to Samuel, Sa1 9:11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (Sa1 9:18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, Joh 1:31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However,

1.The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, Sa1 9:12, Sa1 9:13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (Sa1 7:17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us."

2.Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, Sa1 9:14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father.

II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself.

1.God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, Sa1 9:15, Sa1 9:16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (Sa1 8:21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amo 3:7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job 33:14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, Co2 3:16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (Sa1 8:18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect.

2.When Saul came up towards him in the street God again whispered Samuel in the ear (Sa1 9:17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
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BedeAD 735
Commentary on Samuel
For the people will not eat until he comes, etc. For the unlearned masses, they say, cannot taste the sweetness of heavenly life, from which they have been exiles for so long, with hope, until he comes who testifies that the kingdom of heaven is near to those who repent. For he himself first washes by baptizing those who desire to become the living sacrifices of God, with their former errors chastised, and subsequently persuades them to rejoice in the hope of eternal inheritance.
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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