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Commentary on 1 Samuel 9 verses 3–10
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.
But when they came to the land of Zuph, Saul said to his servant, etc. From the fifth place of failed inquiry, Saul intends, as it were, to return. And the Lord seemed, due to the enormity of human transgression, as if he wished to turn back from caring for the salvation of the impious, when, in the fifth age of the world, the oracles of the prophets were withdrawn, the frequent communication with angels was withdrawn, and only the wicked deeds of depraved men increased. And indeed, the world was pressed by so many and such great crimes before the coming of the Lord, that the Creator of the human race seemed to be more concerned with protecting the just than acquiring the salvation of the impious. However, for the sake of the adversities of his chosen ones, the provident Creator wished both to prove the invincible patience and to sharpen desires by deferral more and more; therefore it follows:
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SUMMARY
1 Samuel 9:5 captures a pivotal moment in Saul's journey, as he and his servant, having diligently but fruitlessly searched for his father's lost donkeys, arrive in the region of Zuph. Driven by commendable filial piety, Saul expresses genuine concern that his father, Kish, will cease worrying about the lost animals and instead become anxious about their prolonged absence and safety. This seemingly ordinary decision to abandon the search and return home, motivated by deep familial duty, providentially positions Saul for his unexpected and destiny-altering encounter with the prophet Samuel, setting the stage for his anointing as Israel's first king.
CONTEXT
Literary Context: 1 Samuel 9:5 serves as a crucial narrative pivot in the account of Saul's initial call to kingship. The preceding verses, specifically 1 Samuel 9:3-4, meticulously detail Saul's extensive and diligent search for his father's lost donkeys. This mundane task, though seemingly insignificant, is divinely orchestrated as the vehicle for his encounter with Samuel. Saul and his servant have traversed considerable territory—from Mount Ephraim through the land of Shalisha, the land of Shaalim, and the land of the Benjamites—before their arrival at the land of Zuph. This verse marks the precise moment Saul decides to abandon the search, fearing his father's worry, a decision that directly leads him to the city where Samuel resides, as vividly described in 1 Samuel 9:6. The immediate narrative flow thus transitions smoothly and powerfully from a domestic errand to a divinely appointed meeting, profoundly highlighting God's sovereign hand in seemingly ordinary events.
Historical & Cultural Context: In ancient Israel, livestock, particularly donkeys, were highly valuable assets, symbolizing wealth, status, and utility for transport and agriculture. The loss of such animals would have been a significant economic and social concern for a household head like Kish, Saul's father. Filial piety, encompassing deep respect, honor, and care for one's parents, was a foundational cultural value, deeply rooted in the Fifth Commandment: "Honor your father and your mother". Saul's concern for his father's emotional well-being, prioritizing it over the lost animals or his own weariness from the prolonged search, profoundly reflects this deeply ingrained cultural expectation. The "land of Zuph" ('ereṣ ṣūp̄) is geographically significant as it is the region where Samuel's hometown, Ramah (also known as Ramathaim-zophim), was situated. While its exact boundaries are debated, its mention firmly anchors the narrative in a specific, identifiable territory that becomes the site of profound divine intervention. This setting powerfully underscores how God's grand plans unfold within the ordinary geography and social structures of human life.
Key Themes: This verse significantly contributes to several profound themes within 1 Samuel and the broader biblical narrative. Firstly, it powerfully illustrates Divine Providence, showcasing how God meticulously orchestrates seemingly mundane circumstances and human decisions to achieve His sovereign purposes. Saul's donkey search, a common domestic task, is precisely the divinely appointed means by which God brings him into contact with Samuel, leading directly to his anointing as Israel's first king, as foretold in 1 Samuel 10:1. Secondly, it highlights Filial Piety and Responsibility, as Saul's primary motivation for returning home is not personal convenience but genuine, empathetic concern for his father's potential anxiety. This admirable trait of character, prioritizing family well-being, sets the stage for his initial portrayal as a man of good character before his later spiritual and moral failures. Finally, the verse emphasizes Unknowing Transition and God's Hidden Hand. Saul is completely unaware that his ordinary errand is leading him to a destiny-altering encounter, underscoring the profound biblical principle that "A man's heart plans his way, but the Lord directs his steps," as articulated in Proverbs 16:9. This theme resonates throughout Scripture, powerfully demonstrating God's sovereign control over human affairs, even when individuals are oblivious to His grand design.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Samuel 9:5 masterfully employs several literary devices to enrich its meaning, deepen its theological impact, and subtly foreshadow future events. Irony is profoundly evident, as Saul's mundane search for lost donkeys, driven by filial duty, is unknowingly the divine vehicle leading him directly to his anointing as king. His decision to "return" out of concern for his father is precisely what prevents him from leaving the vicinity of Samuel, setting up the unexpected and transformative encounter. This serves as powerful foreshadowing, indicating that a far greater, divinely appointed purpose awaits Saul beyond his current, seemingly trivial task. The ordinary journey is a subtle prelude to a transformative, destiny-altering event. Furthermore, the verse contributes significantly to the characterization of Saul, presenting him initially as a responsible, humble, and filial son, deeply concerned for his father's welfare. This admirable portrayal contrasts sharply with his later disobedience and pride, making his initial virtues all the more significant in understanding his complex trajectory. The narrative also employs divine orchestration through what appears to be purely human agency, subtly revealing God's unseen hand guiding events without direct, overt intervention, a common and powerful feature in biblical narratives that emphasizes God's sovereignty over all aspects of life.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the profound theme of divine providence, demonstrating with striking clarity how God orchestrates seemingly ordinary events and human decisions to meticulously fulfill His sovereign purposes. Saul's simple act of filial duty, diligently searching for lost donkeys, becomes the precise means by which he is led to Samuel and his destiny as Israel's first king. It underscores the profound truth that God's intricate plans are often hidden within the very fabric of everyday life, requiring faithfulness and diligence in the mundane while He sovereignly directs our steps toward His greater, often unexpected, calling. This narrative profoundly encourages believers to trust implicitly in God's unseen hand, recognizing that even our detours, frustrations, and perceived failures can be integral parts of His perfect design, leading us to unexpected blessings or significant assignments that align with His eternal will.
REFLECTION AND APPLICATION
1 Samuel 9:5 offers profound and timeless insights into how God sovereignly works in our lives, often through the most ordinary and unassuming circumstances. Saul's journey, initially a frustrating and seemingly fruitless search for lost animals, becomes the divinely appointed path to his unexpected anointing and destiny. This narrative powerfully reminds us that our faithfulness, diligence, and integrity in small, seemingly insignificant tasks can be precisely what God uses to position us for His greater purposes and callings. It challenges us to cultivate a posture of humility, obedience, and trust, even when the immediate outcome is unclear or the task feels mundane or unrewarding. Just as Saul's deep concern for his father led him to a pivotal, destiny-altering encounter, our acts of love, responsibility, and diligence in our current spheres of influence can open doors to unexpected opportunities and divine appointments. We are called to trust implicitly that God is sovereignly at work, even when we cannot perceive His intricate hand, and that our "detours" might, in fact, be His direct routes to fulfilling His perfect will. This verse profoundly encourages us to embrace our present duties with unwavering integrity, knowing that God can, and often does, transform the ordinary into the extraordinary for His glory and our ultimate good.
Questions for Reflection
FAQ
What is the significance of "the land of Zuph" in this verse?
Answer: The "land of Zuph" ('ereṣ ṣūp̄) is geographically significant because it is the region where Samuel's hometown, Ramah (also known as Ramathaim-zophim), was located. While Saul and his servant are simply passing through, entirely unaware of its true importance, this location marks the precise point where God's intricate providential plan for Saul's anointing as king begins to unfold. It is not merely a random place but the divinely appointed setting for Saul's pivotal and destiny-altering encounter with the prophet Samuel, as meticulously detailed in the subsequent verses of 1 Samuel 9.
How does Saul's concern for his father reflect his character?
Answer: Saul's expressed concern that his father, Kish, would "leave caring for the asses, and take thought for us" reveals several admirable and commendable traits about his character at this early stage of his life. It demonstrates his profound filial piety and deep respect for his father, prioritizing Kish's emotional well-being and peace of mind over the successful completion of the donkey search. It also highlights his responsibility and empathy, showing that he is not self-absorbed but deeply considers the anxieties and concerns of others, particularly his immediate family. This initial portrayal contrasts sharply with some of his later actions as king, making this early glimpse into his character particularly insightful. His concern for his father's worry over his prolonged absence is a testament to his good nature and strong sense of duty, qualities that made him an appealing and suitable choice for Israel's first king.
Does this verse suggest God uses ordinary circumstances to accomplish His will?
Answer: Absolutely. This verse is a classic and powerful example of divine providence working through seemingly ordinary, even mundane, circumstances. Saul's common task of searching for lost donkeys is precisely the divinely appointed means by which God orchestrates his encounter with Samuel and his subsequent anointing as king. The entire journey, including the decision to turn back at this specific location, is an integral part of God's larger, unseen plan. This beautifully illustrates the biblical principle that God can and does use everyday events, human decisions, and even perceived failures or detours to accomplish His sovereign will, often without human awareness of His intricate and perfect design. It profoundly aligns with passages like Proverbs 16:9, which affirms that while a man plans his way, it is the Lord who directs his steps.
CHRIST-CENTERED FULFILLMENT
1 Samuel 9:5, though seemingly a simple narrative of a lost-and-found mission, powerfully foreshadows the intricate and often unexpected ways God works to bring about His ultimate plan of redemption through Christ. Saul's journey, driven by a father's concern for lost property and a son's filial duty, beautifully mirrors the divine pursuit of humanity. Just as Saul was unknowingly led to his anointing, humanity, lost in sin and separated from God, was unknowingly being prepared for the coming of the true King. Jesus, the ultimate Son, perfectly exemplified filial devotion, not merely to an earthly father but supremely to His heavenly Father, always seeking to do His will, even to the point of sacrificial death on the cross, as He declared, "For I have come down from heaven, not to do my own will but the will of him who sent me". Furthermore, the profound theme of God using ordinary, even humble, circumstances to reveal His extraordinary purpose finds its ultimate and most glorious fulfillment in Christ. The King of Glory did not come with earthly pomp or power but was born in a humble stable, lived a common life as a carpenter, and began His public ministry not in a palace but among ordinary people, using everyday parables to convey profound spiritual truths, embodying the very humility described in Philippians 2:7-8. Just as Saul's search for lost donkeys providentially led to his kingship, Christ came specifically "to seek and to save the lost", the "lost sheep" of Israel and indeed all humanity, bringing them into His eternal kingdom through His perfect life, atoning death, and glorious resurrection. This verse, therefore, subtly but profoundly points to the sovereign, humble, and redemptive work of God, fully realized in Jesus, who transforms the mundane into the miraculous and the lost into the found.