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Commentary on 1 Samuel 9 verses 11–17
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.
And when Samuel looked at Saul, the Lord said to him, etc. When John saw Jesus coming to him, instructed by the Holy Spirit, he understood him to be the Lamb of God, the one who takes away the sins of the world, the one of whom the prophet Micah speaks: And you Bethlehem Ephrathah, you are small among the clans of Judah, out of you will come forth for me one who will be the ruler in Israel (Micah 5:2).
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SUMMARY
1 Samuel 9:17 records the pivotal moment of divine revelation where the prophet Samuel encounters Saul, the man sovereignly chosen by God to be Israel's first king. This verse captures the Lord's immediate and explicit declaration to Samuel, confirming Saul's identity and his appointed role as the future ruler over God's covenant people, thereby initiating the long-anticipated transition from a period of judgeship to a centralized monarchy in Israel's history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological weight. Divine Speech is paramount, as the direct words of the Lord to Samuel form the core of the revelation, emphasizing God's active involvement and absolute control over human affairs. The use of the emphatic interjection "Behold!" (Hebrew: hinneh) functions as a powerful Exclamation or Interjection, serving to draw immediate and urgent attention to the subject, Saul, and highlighting the momentous nature of the divine identification. There is also a strong element of Foreshadowing, as this declaration sets the stage for Saul's anointing, his subsequent reign, and the unfolding drama of Israel's monarchy, which will be detailed in the following chapters. Furthermore, the broader narrative leading up to this verse, with Saul's seemingly mundane search for lost donkeys leading him directly to Samuel, subtly employs Divine Irony or Providence, where ordinary circumstances are divinely orchestrated to fulfill extraordinary and predetermined purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 9:17 stands as a profound testament to God's absolute sovereignty over human history and the appointment of leaders. Even when His people demand a king out of flawed motives, effectively rejecting His direct rule, God does not abandon them. Instead, He works within their choices, demonstrating His ability to raise up and position individuals according to His divine plan. This verse highlights that all authority, even human kingship, ultimately derives from God. It underscores the tension between human desire and divine will, showing that God can use both to advance His purposes. The identification of Saul as the one "whom I spake to thee of" reinforces the reliability of God's prophetic word and Samuel's crucial role as a faithful mediator of that word, ensuring that the establishment of the monarchy is divinely sanctioned, not merely a human political maneuver.
REFLECTION AND APPLICATION
This pivotal moment in 1 Samuel 9:17 profoundly reminds us that God is intimately involved in the affairs of humanity, even in the seemingly mundane or politically charged decisions of nations and individuals. Saul was found not through a grand, intentional search for a king, but while looking for lost donkeys, yet God had already prepared Samuel for his arrival. This teaches us to recognize God's hand in unexpected places and to trust in His sovereign orchestration, even when circumstances appear ordinary or our own plans seem to be going awry. It calls us to discern God's will and purpose in the leaders He raises up, whether in government, the church, or our communities, understanding that their authority, ultimately, is permitted or appointed by Him. It also challenges us to critically examine our own desires for leadership and control, ensuring they align with God's perfect plan rather than merely our own preferences or worldly expectations. Our prayer should be for God's will to be done through those He places in authority.
Questions for Reflection
FAQ
Why did God choose Saul, a Benjamite, if the eternal kingship was later established in Judah through David?
Answer: While the eternal Davidic covenant would later establish the kingship firmly in the tribe of Judah (as seen in 2 Samuel 7), God initially chose Saul from Benjamin for several significant reasons. Firstly, it directly fulfilled the immediate demand of the people for a king "like all the nations," demonstrating God's condescension to their request, even if it wasn't His ultimate ideal for their governance. Saul's impressive physical stature and appearance (as described in 1 Samuel 9:2) fit the popular, worldly image of a king. Secondly, choosing a king from a smaller, less prominent tribe like Benjamin, rather than a dominant one like Judah or Ephraim, might have initially helped to mitigate tribal jealousies and foster a sense of unity among the disparate tribes. It also highlights that God's choices are not limited by human expectations or tribal prominence, but by His sovereign design. Saul's subsequent failure due to disobedience (detailed in 1 Samuel 15) would then powerfully pave the way for God to establish a king "after His own heart" from Judah, highlighting the conditional nature of the first covenant with Saul and the unconditional, eternal nature of the later one with David.
CHRIST-CENTERED FULFILLMENT
While Saul's kingship was a human institution, granted in response to Israel's flawed demand for a king, it ultimately served as a crucial foreshadowing of the perfect and eternal kingship of Jesus Christ. Saul, initially chosen for his outward appearance and perceived strength, quickly proved to be a king who failed to obey God's commands, ultimately leading to his rejection and tragic demise (as seen in 1 Samuel 15 and 1 Samuel 31). This flawed human monarchy, initiated in 1 Samuel 9:17, served to highlight Israel's desperate need for a truly righteous, obedient, and eternal King. Jesus, the true Son of David, is the King chosen not by human demand or outward appearance, but by God's eternal decree (as prophesied in Isaiah 9:6-7 and perfectly fulfilled in Luke 1:32-33). He is the ultimate "man whom I spake to thee of," the Lamb of God who takes away the sin of the world (as proclaimed in John 1:29), and the One who truly reigns over God's people, not with a temporal scepter but with eternal authority and perfect justice (as described in Revelation 19:16). Unlike Saul, whose reign ended in failure and rejection, Christ's kingdom is everlasting, bringing salvation, righteousness, and true peace to all who believe in Him (as promised in Hebrews 1:8).