TRV
Translation
King James Version
And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?
Complete Jewish Bible
As for your donkeys that got lost three days ago, don't worry about them; they've been found. Now, who is it that all Isra'el wants? Isn't it you, and all your father's household?"
Berean Standard Bible
As for the donkeys you lost three days ago, do not worry about them, for they have been found. And upon whom is all the desire of Israel, if not upon you and all your father’s house?”
American Standard Version
And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And for whom is all that is desirable in Israel? Is it not for thee, and for all thy father’s house?
World English Bible Messianic
As for your donkeys who were lost three days ago, don’t set your mind on them; for they are found. For whom is all that is desirable in Israel? Is it not for you, and for all your father’s house?”
Geneva Bible (1599)
And as for thine asses that were lost three dayes ago, care not for them: for they are founde. and on whom is set all the desire of Israel? is it not vpon thee and on all thy fathers house?
Young's Literal Translation
As to the asses which are lost to thee this day three days, set not thy heart to them, for they have been found; and to whom is all the desire of Israel?' is it not to thee and to all thy father's house?'
Study This Verse
Commentary on 1 Samuel 9 verses 18–27
18 ¶ Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is.
19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart.
20 And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?
21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
22 And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.
23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.
25 And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.
26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
Providence having at length brought Samuel and Saul together, we have here an account of what passed between them in the gate, at the feast, and in private.
I. In the gate of the city; passing through that, Saul found him (Sa1 9:18), and, little thinking that he was Samuel himself, asked him the way to Samuel's house: Tell me where the seer's house is; for there he expected to find him. See how mean a figure Samuel made, though so great a man: he took not any state, had no attendants, no ensigns of honour carried before him, nor any distinguishing habit, no, not when he went to church, but appeared, in all respects, so much a common person that Saul, though he was told he should meet him, never suspected that it was he, but, as if he looked more like a porter than a prophet, asked him the way to the seer's house. Thus is great worth oftentimes hidden under a very despicable appearance. Samuel knew that it was not the house, but the man, that he wanted, and therefore answered him, "I am the seer, the person you enquire for," Sa1 9:19. Samuel knew him before he knew Samuel; thus, though all that are called to the kingdom of glory are brought to know God, yet first they were known of him, Gal 4:9. Now, 1. Samuel obliges him to stay with him till the next day. The greatest part of this day had been spent in sacrificing, and the rest of it was to be spent in holy feasting, and therefore, "Tomorrow I will let thee go, and not sooner; now go up before me to the high place; let us pray together, and then we will talk together." Saul had nothing in his mind but to find his asses, but Samuel would take him off from that care, and dispose him to the exercises of piety; and therefore bids him go to the high place, and go before him, because, it may be, some business obliged Samuel to call by the way. 2. He satisfies him about his asses (Sa1 9:20): Set not thy mind on them, be not in further care about them; they are found. By this Saul might perceive that he was a prophet, that he could give him an answer to the enquiry which he had not yet made, and tell him what he thought; and thence he might infer, if a man of God can do this, much more doth God himself understand our thoughts afar off. 3. He surprises him with an intimation of preferment before him: "On whom is all the desire of Israel? Is it not a king that they are set upon, and there is never a man in Israel that will suit them as thou wilt." It does not appear that the country had as yet any eye upon him for the government, because they had left it wholly to God to choose for them; but such a one as he they wished for, and his advancement would be the advancement of his family and relations, as Abner, and others. 4. To this strange intimation Saul returns a very modest answer, Sa1 9:21. Samuel, he thought, did but banter him, because he was a tall man, but a very unlikely man to be a king; for, though the historian says (Sa1 9:1) his father was a mighty man of power, yet he himself speaks diminishingly of his tribe and family. "Benjamin, the youngest of Jacob's sons, when grown up to be a man, was called a little one (Gen 44:20); that tribe was diminished by the war of Gibeah; and I am a Benjamite, my family the least," probably a younger house, not in any place of honour or trust, no, not in their own tribe. Gideon had expressed himself thus, Jdg 6:15. A humble disposition is a good presage of preferment.
II. At the public feast; thither Samuel took him and his servant. Though the advancement of Saul would be the deposing of Samuel, yet that good prophet was so far from envying him, or bearing him any ill-will for it, that he was the first and forwardest man to do him honour, in compliance with the will of God. If this be the man whom God has chosen, though he be none of Samuel's particular friends or confidants, yet he is heartily welcome to his table, nay, to his bosom. We may suppose it was no unseasonable kindness to Saul to give him a meal's meat, for it seems, by what he said (Sa1 9:7), that all their meat and money were spent. But this was not all. Samuel treats him not as a common person, but a person of quality and distinction, to prepare both him and the people for what was to follow. Two marks of honour he put upon him: - 1. He set him in the best place, as more honourable than any other of the guests, to whom he said, Give this man place, Luk 14:9. Though we may suppose the magistrates were there, who in their own city would claim precedency, yet the master of the feast made Saul and his servant too (who, if Saul was a king, must be respected as his prime minister of state) sit in the chief place, Sa1 9:22. Note, Civil respects must be paid to those who in civil things have the precedency given them by the divine providence. 2. He presented him with the best dish, which, having had notice from heaven the day before of his coming (Sa1 9:16), he had designed for him, and ordered the cook to secure for him, when he gave orders for inviting the guests and making preparation for them. And what should this precious dish be, which was so very carefully reserved for the king-elect? One would expect it should be something very nice and delicate. No, it was a plain shoulder of mutton (Sa1 9:23, Sa1 9:24). The right shoulder of the peace-offerings was to be given to the priests, who were God's receivers (Lev 7:32); the next in honour to that was the left shoulder, which probably was always allotted to those that sat at the upper end of the table, and was wont to be Samuel's mess at other times; so that his giving it to Saul now was an implicit resignation of his place to him. Some observe a significancy in this dish. The shoulder denotes strength, and the breast, which some think went with it, denotes affection: he that was king had the government upon his shoulder, for he must bear the weight of it; and the people in his bosom, for they must be dear to him.
III. What passed between them in private. Both that evening and early the next morning Samuel communed with Saul upon the flat roof of the house, Sa1 9:25, Sa1 9:26. We may suppose Samuel now told him the whole story of the people's desire of a king, the grounds of their desire, and God's grant of it, to all which Saul, living very privately, was perhaps a stranger; he satisfied him that he was the person God had pitched upon for the government; and whereas Saul would object that Samuel was in possession, and he would not for all the world take it out of his hands, Samuel, we may suppose, gave him all the assurance he could desire of his willingness to resign. Early in the morning he sent him towards home, brought him part of the way, bade him send his servant before, that they might be private (Sa1 9:27), and there, as we find in the beginning of the next chapter, he anointed him, and therein showed him the word of the Lord, that is, gave him full satisfaction that he was the person chosen to be king, for he would not jest with that sacred rite. It is by the unction of the Holy Ghost that Christ, the great prophet, shows us the word of the Lord. Jo1 2:27, the same anointing teacheth you of all things.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–27. Public domain.
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BedeAD 735
Commentary on Samuel
Am I not the son of Jemini from the least tribe of Israel? etc. And the Lord chose content among proud lineages, poor parents, and humble in spirit, from whom He would be born; and He speaks of Himself: I do not seek my own glory (John VIII). And beautifully Saul is called the son of Jemini, that is, of my right hand, because Christ Himself from the power of His divinity created for Himself the substance of man, which He would assume being born from a virgin; as it is read elsewhere: Wisdom has built herself a house (Prov. IX). Beautifully from the latest family among all the families of the tribe of Benjamin, that is, the sons of the right hand. For the Son of the right hand is Christ God, to whose tribe all the elect belong; but the more humble anyone is among the saints, the closer they are as if by kinship; for even Christ as a man, though higher in majesty, is superior to all the saints in the virtue of humility.
BedeAD 735
Commentary on Samuel
And as for the donkeys you lost three days ago, do not be anxious, etc. And concerning the souls which began to perish in the third period of the world, that is, at the beginning of the nascent world, rejoice, because by my preaching they have already learned to repent and hope for the kingdom of heaven. Understand the three periods: before the law, under the law, and under grace.
BedeAD 735
Commentary on Samuel
And whose shall be the best of Israel? etc. And who will be the giver and author of the grace I preach, if not you? To whom it is most rightly confessed that all things whatever the Father has belong. For the best of Israel are the gifts of heavenly joys, which he ministers to the house of his Father who is in heaven.
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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SUMMARY
1 Samuel 9:20 marks a pivotal moment where the prophet Samuel, guided by divine revelation, subtly yet profoundly redirects Saul's attention from a mundane concern—the search for lost asses—to his extraordinary, divinely appointed destiny. Samuel assures Saul that his animals are found, then shifts the conversation to the deeper, national yearning of Israel for a king, revealing that Saul, and his father's house, are the very objects of this collective desire, thereby foreshadowing his imminent anointing as Israel's first monarch.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Samuel 9:20 is rich with literary artistry that enhances its profound theological message. Dramatic Irony is powerfully at play, as the reader is privy to God's pre-revealed plan for Saul (1 Samuel 9:15-17), while Saul himself remains completely unaware, preoccupied with the mundane task of finding lost asses. This creates a compelling tension between Saul's immediate reality and his impending divine destiny. The seemingly trivial search for animals functions as potent Symbolism, representing the unexpected and often humble circumstances through which God orchestrates His grand purposes. The lost asses are not merely objects but catalysts, divinely employed to lead Saul directly to his anointing. Furthermore, Samuel's use of a Rhetorical Question ("And on whom [is] all the desire of Israel?"), immediately followed by his direct and startling answer, "[Is it] not on thee, and on all thy father's house?", serves to emphasize and highlight the surprising revelation, drawing both Saul and the reader into the profound significance of the moment. There is also clear Foreshadowing, as Samuel's words definitively predict Saul's future role as king, setting the narrative trajectory for his anointing and the subsequent account of his reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the profound theme of divine providence, demonstrating how God meticulously orchestrates even the most mundane and seemingly random events to fulfill His sovereign purposes. Saul's search for lost asses, a trivial domestic concern, becomes the precise and divinely appointed means by which he is led directly to Samuel and his destiny as Israel's first king. This highlights God's active and meticulous involvement in every detail of life, guiding individuals and nations towards His preordained plans. It also underscores God's characteristic choice of the unexpected and the humble, as Saul, from the smallest tribe and a relatively obscure family, is elevated to the highest position of national leadership. The "desire of Israel" for a king, though stemming from human impatience and a desire to conform to surrounding nations, is nevertheless met by God's provision, albeit with a king of His choosing and according to His timing. This inherent tension between human desire and divine election is a recurring and significant theme throughout biblical history, particularly in the unfolding narrative of Israel's monarchy.
REFLECTION AND APPLICATION
1 Samuel 9:20 offers profound encouragement and a powerful challenge for believers today, reminding us that God is perpetually at work in every facet of our lives, even amidst our frustrations, anxieties, and seemingly insignificant concerns. Just as He sovereignly used Saul's lost asses to precisely guide him toward his divine destiny, God often employs our everyday challenges, unexpected detours, or even perceived setbacks as integral stepping stones toward His grander, often unseen, purpose for us. This verse calls us to cultivate a deep spiritual attentiveness, recognizing God's providential hand in circumstances that might otherwise appear random or burdensome. It challenges us to trust implicitly in His sovereign orchestration, knowing that He can transform our mundane tasks into moments of divine encounter and our anxieties into opportunities for profound revelation. We are invited to release our grip on our own limited agendas and embrace the unexpected paths He lays before us, confident that His perfect will is unfolding, even when we cannot yet discern the full scope of His magnificent design.
Questions for Reflection
FAQ
Why were the lost asses so important to Saul and his family?
Answer: In ancient Israel, asses were highly valuable working animals, indispensable for agriculture, transportation, and as a tangible form of wealth. Losing them for three days, as described in the narrative, would represent a significant financial and practical burden for a family like Kish's. Saul's diligence in searching for them, even traveling a considerable distance across various regions, underscores the economic importance of these animals and his deep sense of responsibility to his father. This seemingly mundane concern ironically became the divinely appointed vehicle to lead him directly to Samuel and his destiny as Israel's first king.
What does "all the desire of Israel" mean in this context?
Answer: "All the desire of Israel" refers to the nation's deep-seated and collective longing for a king, a desire they had explicitly expressed to Samuel in 1 Samuel 8:5. While God had historically been their true King, the people yearned for a visible, human monarch to lead them, "like all the other nations." Samuel's statement in 1 Samuel 9:20 indicates that Saul is the divinely chosen answer to this national yearning, the one upon whom God has placed the responsibility of leading His people as their first king. It signifies that Saul is the object of Israel's national aspiration for leadership, albeit one chosen by God's sovereign will rather than purely by human criteria.
Did Saul immediately understand what Samuel was saying?
Answer: While the text does not explicitly detail Saul's immediate comprehension, his response in 1 Samuel 9:21—"Am I not a Benjamite, of the smallest of the tribes of Israel? And my family the least of all the families of the tribe of Benjamin? Why then do you speak to me in this way?"—strongly suggests a mix of profound humility, genuine disbelief, and perhaps a dawning, overwhelming realization. He clearly grasps the magnitude of Samuel's words, but his humble background and the obscurity of his family make the idea of him being the "desire of Israel" seem utterly preposterous. It likely took time, the subsequent anointing, and the accompanying signs for the full weight of the prophecy and his new identity to settle upon him.
CHRIST-CENTERED FULFILLMENT
While 1 Samuel 9:20 introduces Saul as the initial "desire of Israel" for a king, chosen by God to meet the nation's yearning for a visible monarch, his reign ultimately proved flawed, temporary, and tragically ended in disobedience and rejection. This narrative powerfully foreshadows the profound and enduring need for a perfect, eternal King. The "desire of Israel" for a human monarch, though granted by God, ultimately pointed to a deeper, more profound longing for the ultimate Anointed One—the Messiah. Saul's anointing by Samuel, though significant for its time, pales in comparison to the eternal anointing of Jesus Christ, who is truly the King of kings and Lord of lords (Revelation 19:16). Unlike Saul, who was chosen from a humble tribe but eventually succumbed to pride and disobedience, Jesus, though born in similarly humble circumstances in Bethlehem (Micah 5:2), perfectly fulfilled all righteousness and established an everlasting kingdom that will never be destroyed (Luke 1:32-33). The seemingly mundane event of lost asses leading Saul to his temporary throne finds its ultimate parallel in Christ, who came not to be served, but to serve and to seek and save the lost (Luke 19:10; Mark 10:45). Jesus is the true "desire of Israel" and indeed, the desire of all nations, the one in whom all God's promises find their resounding "Yes" and "Amen" (2 Corinthians 1:20), bringing about an eternal kingdom far surpassing any earthly monarchy.