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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.
For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spoke of any chance event, he would not be a prophet then in speaking of things which were under the eye of all. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first “seers.”
In him [Christ] are hidden all the treasures of wisdom and knowledge. He also who was hidden in a mystery is the same that was foreordained before the world. Now it was in the law and in the prophets that he was foreordained and prefigured. For this reason too the prophets were called seers, because they saw him whom others did not see.
The church has real eyes: manifestly its churchmen and teachers who see in holy Writ the mysteries of God, and to them applies the scriptural appellation of “seer.” It is correct, then, to call these seers the eyes of the church.
I wonder how that opinion could have arisen whereby sight is thought to belong to bodies only. But, from whatever habit of speech that opinion may have come, the holy Scriptures are not accustomed to speak thus; they attribute vision not only to the body but also to the spirit, and more to the spirit than to the body. Otherwise they would not have been right in giving the name seers to the prophets who saw the future not by bodily but by spiritual sight.
Once in Israel, everyone used to speak thus: "Come, let us go to the seer," etc. The same man is rightly called an investigator and narrator of secrets, and a prophet, because he speaks of the future, that is, he foretells. And he is not unreasonably called a Seer, because with the cleansed eyes of the heart he searches the mysteries that less perfect ones cannot. Hence, their writings are called visions as well as prophecies. "The vision," he says, "of Isaiah, son of Amoz." "The book of the vision of Nahum the Elkoshite." "The word that Isaiah, son of Amoz, saw" (Isa. 1; Nahum 1; Isa. 2). Therefore, those who claim that the prophets of God spoke in a trance like the Cataphrygians and were unaware of the wise words they uttered should indeed be refuted. In line with the truth of the apostolic sentence, it should be understood catholically that the spirits of the prophets were subject to the prophets, so they knew by reason when to speak and when to be silent. Finally, the Psalmist. He who diligently seeks the commandments of God boasts that he understands more than the elders (Psalm 119). And in another place: "I will sing psalms and understand in the blameless way, when you come to me" (Psalm 101). Therefore, he does not sing psalms ignorantly as if possessed, who understands what he sings, with the spirit of wisdom coming upon him; but often the prophets, regarding certain things divinely shown to them which, due to their greatness, men could scarcely grasp, would inquire from the angels standing by as if using reason, and thirsting for wisdom. But it is questioned how Samuel, who does not speak of distant past but of present times, that is, the times of his age, can say: "For he who is called a prophet today was formerly called a seer." And they wish these and such verses to have been inserted by Ezra the priest and scribe, when he restored the holy Scripture, as if recounting times long past. For even long after Samuel's death up to the times of Ezra, the name of seers is equally ascribed to the prophets in the Scriptures.
Seer: Because of his seeing by divine light hidden things and things to come.
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SUMMARY
1 Samuel 9:9 serves as a vital editorial interjection, providing a clarifying note to the audience about the evolving terminology for individuals who received and conveyed divine messages in ancient Israel. This parenthetical explanation ensures readers understand that the role now commonly known as a "Prophet" was previously referred to as a "Seer." This linguistic insight is strategically placed just before Saul's providential encounter with Samuel, implicitly identifying Samuel as a figure who embodies both traditional functions of divine communication, thereby establishing his authority for the unfolding narrative.
CONTEXT
Literary Context: This verse operates as a crucial parenthetical aside, an explanatory gloss inserted by the narrator or editor. It appears immediately before the pivotal meeting between Saul and Samuel, a meeting orchestrated by divine providence. The preceding narrative details Saul's desperate search for his father's lost donkeys, leading him and his servant to consider consulting a "man of God" in a nearby town for guidance. The servant's suggestion to consult a "seer" (as phrased in the subsequent verse, 1 Samuel 9:11) prompts this clarifying note. By explaining the interchangeability of "seer" and "prophet" at this juncture, the author prepares the reader to fully grasp Samuel's profound significance, not merely as a local diviner, but as God's appointed spokesperson who will reveal the divine will concerning Israel's first king. This editorial comment highlights the author's awareness of a historical linguistic shift and his intentional effort to ensure clarity and continuity for a later audience.
Historical & Cultural Context: During the transitional period in ancient Israel, moving from the tribal confederacy under judges to a centralized monarchy, divine guidance was paramount for both personal and national decisions. Israelites routinely sought God's will through various established means, including the Urim and Thummim, dreams, and direct consultation with designated spiritual leaders. The "seer" (Hebrew: ro'eh or chozeh) was a recognized figure, often associated with receiving visions or direct insights from God, frequently operating within a specific locality. The "prophet" (Hebrew: navi') emerged as a more prominent term, emphasizing the active proclamation of God's word to the people. This verse reflects a natural evolution in societal understanding and linguistic usage, indicating that while the title changed, the fundamental function of receiving and communicating divine revelation remained consistent. It also speaks to the dynamic nature of language within an oral culture, where terms could shift over generations, necessitating such an explanatory note for later readers.
Key Themes: The primary theme underscored by this verse is Divine Communication and Guidance. It highlights the consistent practice in Israel of seeking God's will and direction through human intermediaries. This practice is foundational to the covenant relationship, where God actively engages with His people and provides direction for their lives and the nation's destiny. This is evident throughout the Old Testament, such as when the Israelites enquired of the Lord before military campaigns. Another significant theme is the Evolution of Terminology and Continuity of Office. The verse explicitly states that "he that is now called a Prophet was beforetime called a Seer," demonstrating that while the names changed, the underlying spiritual office and its function—receiving and delivering God's word—remained the same. This highlights the dynamic nature of language within a culture while affirming the enduring nature of God's chosen instruments. Finally, it subtly introduces the Prophetic Office as a central institution in Israelite life, preparing the reader for the significant role Samuel, and later other prophets, would play in shaping Israel's history and its relationship with God, a role that would ultimately lead to the establishment of the monarchy, as detailed in 1 Samuel 8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 1 Samuel 9:9 is Parenthesis or Editorial Gloss. The entire verse is an explanatory note inserted by the narrator or editor for the benefit of the reader, clearly set apart from the direct narrative flow. This Editorial Gloss serves to clarify a linguistic and historical point, making the text more accessible and understandable to an audience removed in time from the events being described. It functions as a form of Anachronism in reverse, where the author, writing from a later perspective, explains an older term that might be unfamiliar to contemporary readers. This demonstrates the author's self-awareness and intentionality in providing crucial context, ensuring that the nuances of the historical period and the evolving language are not lost. The author prioritizes clarity for his audience, highlighting a deliberate act of textual curation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's unwavering commitment to communicate with His people, adapting the means and terminology of revelation to suit different eras while maintaining the core function of divine guidance. It assures us that despite changes in human understanding or linguistic usage, God's desire to speak and lead remains steadfast. The continuity between "seer" and "prophet" underscores the enduring nature of the prophetic office as a divinely ordained channel for God's truth and will, a foundational element of Israel's covenant relationship with Yahweh. It also subtly emphasizes the importance of understanding the historical and cultural context of biblical texts, recognizing that language evolves and that authors often provide necessary clarifications for their audiences to grasp the timeless truths embedded within the narrative.
REFLECTION AND APPLICATION
1 Samuel 9:9, though a concise editorial note, offers profound insights for contemporary believers. It reminds us that while the forms and titles of spiritual leadership may evolve across generations and cultures, the fundamental need for divine wisdom and guidance remains constant. Just as ancient Israelites sought the "seer" or "prophet" to "enquire of God," believers today are called to actively seek God's will. Our primary and infallible source of divine communication is God's written Word, the Bible, which serves as our ultimate authority and guide for faith and life. We also receive guidance through the indwelling Holy Spirit, wise counsel from godly mentors, and the collective discernment of the believing community. This verse encourages us to be diligent students of Scripture, understanding its historical and linguistic nuances, so that we can accurately interpret and apply its timeless truths. It also fosters an appreciation for the continuity of God's work through history, recognizing that His purposes endure even as human expressions of faith adapt and change.
Questions for Reflection
FAQ
Why is this editorial note about "seer" and "prophet" included at this specific point in 1 Samuel?
Answer: The note in 1 Samuel 9:9 is strategically placed just before Saul's providential encounter with Samuel. The preceding narrative has Saul and his servant discussing the possibility of consulting a "man of God" (who is Samuel). The servant then explicitly suggests going to the "seer" in 1 Samuel 9:11. The author inserts this parenthetical explanation to clarify for readers—who might be more familiar with the term "prophet"—that the "seer" being referred to is essentially the same office as a "prophet." This ensures that the audience fully understands Samuel's authority and significant role as a divine intermediary, setting the stage for his crucial function in anointing Saul as king and communicating God's will to him. It's an intentional act of authorial thoughtfulness, bridging a linguistic and historical gap for a later generation of readers to enhance their comprehension of the narrative.
What was the primary difference, if any, between a "seer" and a "prophet" in ancient Israel?
Answer: As 1 Samuel 9:9 explicitly states, the terms "seer" (Hebrew: ro'eh or chozeh) and "prophet" (Hebrew: navi') referred to the same fundamental office or function: receiving and delivering messages from God. The primary difference was one of emphasis and historical usage. "Seer" emphasized the visual aspect of revelation—one who "sees" visions or receives direct insights from God (e.g., 1 Chronicles 29:29 mentions both). "Prophet" emphasized the verbal aspect—one who "speaks" or "proclaims" God's word, acting as His mouthpiece (e.g., Jeremiah 1:9). By the time 1 Samuel was written or edited, "prophet" had become the more common and encompassing term. The verse clarifies that these were not distinct offices but rather different names for the same divine messenger at different historical points, highlighting the continuity of God's chosen instruments for revelation.
CHRIST-CENTERED FULFILLMENT
The transition from "seer" to "prophet" and the continuity of their essential function in 1 Samuel 9:9 beautifully foreshadow the ultimate and perfect revelation of God in Jesus Christ. While Old Testament seers and prophets offered glimpses of God's will and spoke His words, their revelation was always partial, preparatory, and conveyed through human intermediaries. Jesus, however, is not merely one who "sees" or "speaks" for God; He is God incarnate, the very Word made flesh (John 1:14), the full and final embodiment of divine communication. He is the ultimate Prophet, who perfectly reveals the Father, as powerfully articulated in Hebrews 1:1-2, where God, "at many times and in various ways spoke long ago to our fathers by the prophets, but in these last days he has spoken to us by his Son." Jesus fulfills the deepest longing to "enquire of God" because in Him, God's full counsel and character are unveiled. He is the one of whom Moses prophesied, the Prophet like himself whom God would raise up (Deuteronomy 18:15 and confirmed in Acts 3:22). Through His life, death, and resurrection, Jesus provides the definitive revelation of God's saving plan, becoming not just a messenger, but the very message of salvation and the ultimate source of divine guidance for all humanity (John 14:6).