1 Samuel 10:17

1 Samuel THE KING AFTER MAN’S HEART1 Samuel 10:17 - 1 Samuel 10:27 . These verses fit on to 1 Samuel 8:1 - 1 Samuel 8:22 , 1 Samuel 9:1 - 1 Samuel 10:16 , being probably from another source, inserted here because the anointing of Saul, told in them, did occur between Samuel’s dismissal of the people and his summoning of the national assembly which is here related. That private anointing of Saul was the divine call to him individually; the text tells of his public designation to the nation. The two are perfectly consistent, and, indeed, the private anointing is presupposed in the incident recorded in this passage, of Saul’s hiding himself, for he could not have known the result that he would be ‘taken,’ unless he had had that previous intimation. The assembly at Mizpah was not convened in order to choose a king, but to accept God’s choice, which was then to be declared. But before the choice was announced, a last appeal was made to the people, if, perchance, they might still be persuaded to forgo their rebellious desire. It is not, indeed, said that this final, all but hopeless attempt was made by Samuel at the divine command, and we are not told that he had any further revelation than that in 1 Samuel 8:7 - 1 Samuel 8:9 .

But, no doubt, he was speaking as Jehovah’s mouthpiece, and so we have here one more instance of that long-suffering divine patience and love which ‘hopeth all things,’ and lingers pleadingly round the alienated heart, seeking to woo it back to itself, and never ceasing to labour to avert the evil deed, till it is actually and irrevocably done. It may be said that God knew that the appeal was sure to fail, and therefore could not have made it. But is not that mysterious continuance of effort, foreknown to be futile, the very paradox of God’s love? Did not Jesus give the traitor the sop, as a last token of friendship, a last appeal to his heart? And does not God still in like manner deal with us all? Observe how He seeks to win Israel back. It is not by threatenings, but by reminders of His great benefits. He will not drive men back to His service, like a slave-driver with brandished whip, but He wishes to draw them back by ‘the cords of love.’ It is service from hearts melted by thankfulness, and therefore overflowing in joyful, willing obedience and grateful acts, that He desires. ‘The mercies of God’ should lead to men offering themselves as ‘living sacrifices.’ The last appeal failed, and Samuel at once went on to give the people the desired bitter which they thought so sweet. Of course, it was by their representatives that the tribes presented themselves before God. The manner of making God’s choice known is not told, and speculations as to it are idle.

Verse 17. - Samuel called the people together unto Jehovah to Mizpeh. For the reason why Mizpah (so the name should be spelt) was chosen as the place of meeting see 1 Samuel 7:15 . Unto Jehovah. Because in some way the Divine presence there was indicated; possibly by the high priest having been summoned thither with the Urim and Thummim. 1 Samuel 10:17

17 . Samuel called the people together ] He convoked the national assembly or “congregation of Israel,” which had made the request for a king through its representative elders ( 1 Samuel 8:4 ). This body was composed of all Israelites of twenty years old and upwards ( Numbers 1:3 ) who had not forfeited their privileges, together with foreigners admitted upon certain conditions. Its political functions were necessarily limited by the nature of the theocracy, and consisted rather in accepting the declared will of Jehovah than in originating measures of its own. Thus: (1) The Law was solemnly accepted by it ( Exodus 19:3-9 ; Exodus 24:3 ). (2) Leaders and kings chosen by divine command were presented to it for approval, as on the present occasion, and in the case of Joshua ( Numbers 27:18-23 ); David ( 2 Samuel 5:1 ); Solomon ( 1 Chronicles 29:22 ). (3) In later times some of the kings appear to have been actually elected by it: e.g. Jeroboam ( 1 Kings 12:20 ); Joash ( 2 Kings 11:19 ); Josiah ( 2 Kings 21:24 ); Jehoahaz ( 2 Kings 23:30 ). (4) It possessed a national judicial authority ( Jdg 20:1 ). (5) It claimed some voice in questions of alliance and peace and war ( Joshua 9:15 ; Joshua 9:18 ). unto the Lord to Mizpeh ] See note on 1 Samuel 10:3 ; and for Mizpah see note on 1 Samuel 7:5 . 17–27.

The Public election of Saul as King The thread of the narrative in ch. 8, which has been temporarily dropped in order to give an account of the circumstances by which Samuel was privately made acquainted with the man whom Jehovah had chosen to rule his people, is now resumed, and Saul’s public election by lot to the regal office described. Since the revelation to Samuel and the choice by lot were equally declarations of Jehovah’s will, there could be no contradiction between them: the latter publicly confirmed the former for the satisfaction of the people.

(17) Samuel called the people together. —“Samuel does all that further lies in his power to promote the great cause. He calls a national assembly to Mizpeh. Here the sacred lot, it is stated, fell, among all the tribes of Israel, upon Benjamin; and, in an ever narrowing circle, at length upon Saul, the son of Kish. If we consider the general use in those ages of the sacred lot, we shall find that, taking the whole account in this connection, it exhibits nothing but the great truth that for the full and auspicious acknowledgment of Saul as king, his mysterious interview with the seer did not alone suffice—publicly, in solemn national assembly, was it necessary for the Spirit of the Eternal to choose him out, and to make him known as the Eternal’s man.”— Ewald. Mizpah (for so the name should be spelt) was chosen by Samuel for the solemn assembly of the tribes on the occasion of the electing their first king, on account of the glorious memories of his own victory, many years before, at that place. The words, “unto the Lord” probably signify that the mysterious Urim and Thummim, by which inquiry was used to be made of the Eternal, had been brought there by the high priest, or, on the supposition that the office was then vacant, by the priest who temporarily replaced him.