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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.
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SUMMARY
In 1 Samuel 9:7, Saul voices a practical concern to his servant regarding the customary practice of bringing a gift when seeking counsel from a prophet, specifically Samuel. He notes their provisions are entirely depleted, leaving them without a suitable present for the "man of God." This seemingly minor detail not only highlights Saul's humble circumstances at the outset of his journey but also providentially sets the stage for his divine encounter and anointing, powerfully demonstrating that God's sovereign plans are neither contingent upon human resources nor constrained by traditional customs.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The dialogue between Saul and his servant in 1 Samuel 9:7 serves as a crucial Literary Device, not only advancing the plot towards the encounter with Samuel but also revealing Saul's character as a practical and responsible individual concerned with proper decorum. The Rhetorical Question "what have we?" effectively emphasizes the extent of their destitution, highlighting their inability to meet the customary expectation of bringing a gift. This moment is rich with Dramatic Irony, as Saul is preoccupied with a minor material offering, completely unaware that he is on the verge of receiving the immeasurable gift of the kingship of Israel, a divine appointment far exceeding any earthly present. This humble beginning also serves as Foreshadowing, subtly preparing the reader for God's pattern of choosing the unassuming and the overlooked, rather than the outwardly impressive, to fulfill His divine purposes, a theme echoed throughout biblical narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse subtly but powerfully underscores a profound theological truth: God's sovereign plan is not contingent upon human resources, social customs, or material wealth. Saul's inability to provide a customary gift does not hinder God's divine appointment; rather, it highlights God's propensity to choose and elevate the humble and the unlikely. It demonstrates that God's ways often transcend human expectations and limitations, revealing His power to work through perceived weaknesses or lack. This principle reassures believers that their perceived inadequacies or lack of means do not disqualify them from God's purposes, but rather can become the very canvas upon which His glory is most vividly displayed, showcasing His power perfected in weakness.
REFLECTION AND APPLICATION
Saul's practical dilemma in 1 Samuel 9:7 offers timeless insights for contemporary believers. It serves as a powerful reminder that God's purposes for our lives are not thwarted by our perceived limitations, financial constraints, or adherence to human customs. Just as Saul's lack of a gift did not prevent his divine appointment, our own feelings of inadequacy or lack of resources should not hinder our trust in God's ability to work through us. This passage encourages us to remain open to God's unexpected ways, recognizing that He often uses ordinary circumstances and seemingly insignificant details to guide us toward His extraordinary will. Furthermore, while the specific custom of bringing a gift to a prophet has evolved, the underlying principle of valuing and honoring those who provide spiritual guidance and wisdom remains pertinent, encouraging us to approach spiritual counsel with respect and a genuine desire to receive God's truth, understanding that true value lies not in what we bring, but in what God provides.
Questions for Reflection
FAQ
Why was it customary to bring a gift to a prophet in ancient Israel?
Answer: It was a deeply ingrained cultural practice in the ancient Near East to bring a "present" (Hebrew: minchah) when seeking counsel from a person of authority, especially a prophet. This was not considered a bribe, but rather a gesture of respect, honor, and acknowledgment of the prophet's sacred role and the value of the divine insight they were expected to provide. It was a way to initiate the encounter on a respectful footing and to demonstrate the seeker's earnestness and reverence for the word of God spoken through the prophet. While the material value might have been small, the symbolic gesture was significant, as seen in Saul's concern in 1 Samuel 9:7.
Does God's plan for us depend on our material resources or social standing?
Answer: As 1 Samuel 9:7 clearly illustrates, God's sovereign plan for individuals and nations is not dependent on their material wealth, social standing, or perceived resources. In fact, the Bible often shows God choosing those who are humble, lacking, or overlooked by human standards to accomplish His greatest works, thereby ensuring that the glory belongs to Him alone (e.g., 1 Corinthians 1:27-29). Saul's inability to bring a present did not hinder his anointing; instead, it highlighted God's providential care and His ability to work through any circumstance to fulfill His divine purpose, demonstrating His power perfected in weakness.
What is the significance of the title "man of God" for Samuel?
Answer: The title "man of God" (Hebrew: 'ish ha'elohim) is a highly significant designation in the Old Testament, applied to revered prophets like Moses, Elijah, Elisha, and here, Samuel. It signifies someone who is divinely appointed, consecrated to God's service, and speaks with God's authority. It emphasizes their intimate relationship with the Almighty and their role as a direct messenger of divine revelation. When Samuel is referred to as the "man of God," it immediately conveys his spiritual authority, integrity, and the reliability of his prophetic word, making his counsel highly sought after and respected by the people, as seen in 1 Samuel 9:6.
CHRIST-CENTERED FULFILLMENT
The seemingly minor detail of Saul's lack of a gift in 1 Samuel 9:7 subtly points forward to the profound truth of God's ultimate provision in Jesus Christ. Just as Saul was chosen despite his humble circumstances and lack of material offering, God chose to send His Son, not to the powerful and wealthy, but to a world impoverished by sin, born in humble conditions (Luke 2:7). Jesus Himself is the ultimate "present" or offering, the Lamb of God who takes away the sin of the world, a perfect sacrifice that we could never provide ourselves (Hebrews 9:14). Furthermore, while Samuel was a "man of God" who spoke God's word, Jesus is the very Word made flesh, the ultimate Prophet, Priest, and King, embodying all divine authority and truth (Colossians 2:9). His kingdom is not built on human resources or earthly gifts, but on grace and divine power, freely offered to all who believe, regardless of their own perceived lack or status (Ephesians 2:8-9). In Christ, our "spent" resources are met with His inexhaustible abundance, and our inability to bring a worthy "present" is overcome by His perfect and sufficient offering.