1 Samuel 9:13

1Sa 9:13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.

Ver. 13. For the people will not eat until he come.] To bless and distribute the meat. A commendable custom, to crave God’s blessing on the creatures before we eat them; and to give thanks after meat; and not to sit down as an ox, and rise as an ass, not as vultures and kites, to seize upon our meat as a prey. The very heathens consecrated their cates before they tasted them, as appeareth by Homer and Virgil. And some think that the Greeks called a dinner αριστον, απο των αρων, from the prayers they premised.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

9:13 to eat: Part of a sacrifice made during worship was burned on the altar, while the remainder was eaten in a ceremonial feast by the guests (see also 1:4). • to bless the food: As a Levite, Samuel’s priestly role included offering blessings (see Deut 10:8; 21:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, give thanks and distribute the meat according to their custom.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. He doth bless the sacrifice] He alone can perform the religious rites which are used on this occasion.

Afterwards they eat that be bidden.] Among the Arabs, often a large feast is made of sacrificed camels, &c., and then the people of the vicinity are invited to come and partake of the sacrifice. This is the custom to which allusion is made here.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) He doth bless the sacrifice.—It has been well remarked that we have here, in this note of the people’s conduct at the sacrificial banquet of “Raman of the Watchers,” a very early instance of the devout practice among the Hebrews of asking a blessing on meals.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. he doth bless the sacrifice] Pronounces a blessing or thanksgiving over the sacrificial feast. Cp. Luk_9:16 with Joh_6:11; Mat_26:26.

for about this time] Lit. “For as for him—now shall ye find him.” The pronoun is repeated for emphasis.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

As soon as ye come into the city, ye shall straightway find him,.... By which it seems that the house of Samuel was at that end of it at which they entered; and with which agrees what is observed in the preceding verse, that "he was before them", his house was in sight of them:

before he go up to the high place to eat; intimating they would, if they made haste, come up to him before he got thither to sit down and eat with the people; for if they did not, they would not be able to see him and speak with him for some time, if on that day:

for the people will not eat until he come; partly out of affection and veneration for him, being their chief magistrate, as well as seer or prophet, and partly for the reason following:

because he doth bless the sacrifice; ask a blessing upon it, upon the meat of the peace offerings before it was eaten; for as this was usually done at every common meal, then much more at such a solemn festival as this. Jarchi gives us the form of blessing used on such an occasion,"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath commanded us to eat the sacrifice:''and "afterwards they eat that be bidden"; for when a man offered his peace offerings, he not only had his family with him, but invited his friends, and the poor, and the fatherless, the strangers, and the Levites, to partake with him, see Deu 12:18, the number of the guests at this time, see in Sa1 9:22.

Now therefore get ye up; ascend the hill as fast as ye can:

for about this time ye shall find him; that is, by the time they could get up the hill into the city they would find him coming out of his house to go to the sacrifice: or "as this day" (h); so sure as the day is, so sure shall ye find him.

(h) "invenietis cum tam certo quam certum est hunc diem esse", Drusius; so Jarchi.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Before he go up - By this phrase we see that the high place was in the highest part of the city. Like the “house of the god Berith” Jdg 9:46, it was probably the citadel of Ramah. There was connected with the altar a room large enough for thirty people to dine in 1Sa 9:22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The victim, begging the blessing, which was the office of the most honourable person at table, as he also gave thanks for all. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ye shall straightway find him, at home and at leisure. To eat the relics of the sacrifices, according to the manner.

He doth bless the sacrifice, i.e. either, first, The meat left of the sacrifice, which is the matter of the following feast; as this is commonly understood. Or rather, secondly, The sacrifice itself. For what reason is there to depart from the proper signification of the word? For that the sacrifices under the law were accompanied with confession, or petition, or thanksgiving, may be gathered from divers places of Scripture, as Lev 5:5; 16:21; Num 5:7; Luk 1:10. And who so proper to perform this work as Samuel, an eminent prophet? And the blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank-offering, and of prayer to God for his acceptance, Psa 20:3.

Now therefore get you up with speed, lest he be set down before you come.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. He doth bless the sacrifice — We are not to suppose that Samuel offered the sacrifice himself, for he was not a priest, (see note on 1Sa_7:9,) but, as Scott well says, “he poured out fervent prayers to the Lord for acceptance, and for his blessing on the service as a religious ordinance to the good of the souls, as well as on the food for the refreshment of the bodies, of those present.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As soon as straightway. This is too forcible a rendering of the Hebrew particles, and makes the talk of these water-carriers even more garrulous than it is in the original. The latter word should be omitted, as they simply say that on entering the city Saul and his servant would easily find Samuel; for he would not go up to the feast till all was ready, nor would the people begin till he had arrived, because it was his office to bless the sacrificial banquet. The pious custom of asking a blessing on meals, our Lord"s "giving of thanks," is inherited by us from the Jews.

(A SACRAMENTAL ADDRESS.)

Ver. 13. (RAMAH.)

Guests at a sacred feast.

the people will not eat until he come, because he cloth bless thesacrifice; and afterwards they eat that be bidden." This language refers to a feast provided on the high place of the city where Samuel dwelt.

1. It was a sacrificial feast. The victim (a thank offering) having been slain,and its blood sprinkled about the altar, a portion of it was burnt in the sacred fire, and the rest reserved for food. "The thank or praise offering was the expression of the worshipper"s feelings of adoring gratitude on account of having received some spontaneous tokens of the Lord"s goodness. This was the highest form (of the peace offering), as here the grace of God shone prominently forth" (Fairbairn, "Typology").

2. It was attended by numerous guests thirty persons distinguished insome way from others, and specially invited by Samuel. "The participation by the offerer and his friends this family feast upon the sacrifice may be regarded as the most distinctive characteristic of the peace offering. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and his priests, had a standing in his house and a seat at his table. It was, therefore, the symbol of established friendship with God, and near communion with him in the blessings of his kingdom; and was associated in the minds of the worshippers with feelings of peculiar joy and gladness" (Fairbairn).

3. It required the presence of Samuel himself in order that the guests mightproperly partake thereof. "The blessing of the sacrifice must mean the asking of a blessing upon the food before the meal. This was done at every common meal, and much more at a solemn festival like this. The present, however, is the only recorded example of the custom" (Kitto). "It refers to the thanksgiving and prayer offered before the sacrificial meal" (Keil). Now this feast may be regarded as a foreshadowing of the Lord"s Supper. A greater than Samuel is the Master of the feast (Mat_26:18; Joh_13:13, Joh_13:14) Our Lord has provided it by the sacrifice of himself of which the ancient sacrifices were a type, and the Holy Supper is a memorial. And he himself comes to preside at his own table. As his guests

I WE AWAIT HIS PRESENCE. "The people will not eat until he come" His presence is

1. Necessary to the feast. The bread and wine are not simply memorials,they are also symbols; and in order to partake of them aright we must "discern the Lord"s body." "Without me ye can do nothing.

2. Promised by himself. "There am I in the midst of them". (Mat_18:20) "I will see you again, and your heart shall rejoice". (Joh_16:22) "Lo, I am with you alway". (Mat_28:20) The sacred ordinance itself is a permanent assurance of his presence.

3. Realised in the heart. We look not for his real presence in the material emblems, but in the believing heart. "I in them". (Joh_17:26 Joh_14:21 Eph_3:17) In a different spirit from that in which the words were originally spoken, we ask, "What think ye, that he will not come to the feast?". (Joh_11:56) We await his coming with reverence and humility, contrition, and faith, and ardent desire. O that he may appear to each of us, saying, "Peace be unto you," and be "known in breaking of bread." "Blessed are they that wait for him" (Isa_30:8; Joh_20:29)

II WE DESIRE HIS BLESSING. "He doth bless the sacrifice," and in doing so he also doth bless his guests.

1. As of old, when he often gave thanks before the meal (Mat_14:19 Mat_15:36; Mar_14:22; Luk_24:30; Joh_6:23; 1Co_11:24)

2. As the ever living Intercessor, representing his people, and renderingtheir prayers and praises acceptable to God. "I will declare thy name unto my brethren, in the midst of the Church will I sing praises unto thee". (Heb_2:12)

3. As when he went away, still stretc.hing forth his hands in benediction toward his disciples, and enabling them to be "continually praising and blessing God". (Luk_24:51-53) "Stretch forth, O Lord, in blessing toward us thy hands, that were nailed for our redemption to the bitter cross!

III WE PARTAKE OF HIS PROVISION. "And afterwards they eat that be bidden." We do not merely look upon the emblems of his body and blood, but we eat and drink, and thereby signify

1. Our participation in the benefits of his death forgiveness, peace, andrighteousness.

2. Our fellowship with him in his sufferings and death, his spirit and life, hisstrength and joy. (Joh_6:53) "And truly our fellowship is with theFather, and with his Son Jesus Christ". (1Jn_1:3)

3. And our union and communion with each other, through fellowship withhim, in love and gladness. "For we being many are one bread, and one. (1Co_10:17) Let us, then, "rejoice before the Lord." The cup is "a cup of blessing" (thanksgiving). The service is intended to be a service of joy joy in the Lord; in the contemplation of his glorious character, in the reception of his manifold benefits, and in the anticipation of "the marriage supper of the Lamb. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Find him - At home and at leisure. To eat - The relicks of the sacrifices. Doth bless - The blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank-offering, and of prayer to God for its acceptance.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"When ye come into the city, ye will find him directly before he goes up to the high place to eat." כּן not only introduces the apodosis, but corresponds to כּ, as, so: here, however, it is used with reference to time, in the sense of our "immediately." "For the people are not accustomed to eat till he comes, for he blesses the sacrifice," etc. בּרך, like εὐλογεῖν, refers to the thanksgiving prayer offered before the sacrificial meal. "Go now for him; yet will meet him even to-day." The first אתו is placed at the beginning for the sake of emphasis, and then repeated at the close. כּהיּום, "Even to-day."

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

As you enter the city you… They prolonged their conversation in order to gaze upon Shaul's handsomeness.

The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was destroyed, it became permissible [to offer sacrifices on] the high places, and they would sacrifice peace-offerings on the high place and eat together.

Because he blesses the offering. Targum Yonoson renders, אֲרֵי הוּא פָּרִיס עַל מְזוֹנָא meaning, 'for he will break bread.' [Before] partaking of the peace-offering they recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified us with His commandments, and commanded us to eat the sacrifice."

As [surely as it is] day. Just as the day exists.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.