1 Samuel 9:26

1Sa 9:26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.

Ver. 26. To the top of the house.] Which was made flat in manner of a terrace: as now also they are in Italy, and some great men’s houses amongst us.

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.

1Sa_9:26

It came to pass about the spring of the day.

The spring of the day

The time was to the day what spring is to the year. The diurnal revolution of the earth round its own axis corresponds with the annual revolution of the earth round the sun, and the different periods of the day--morning, noon and night--therefore resemble the different seasons of the year--spring, summer, autumn, and winter. According to this beautiful analogy, the spring of the day embraces the early hours after sunrise. Nowhere is the spring of the day so delightful as in Palestine, for later on it becomes oppressively hot. The people do all their travelling and most of their work in the early morning. Saul commenced that, fateful journey homeward from the hill village of the prophet which led to the throne of Israel in the spring of the day. Ah! what difference that first setting out in life, from the hill of Juph in the spring of the day from the dark closing of his life on Mount Gilboa in the dreary winter of the day. (Hugh Macmillan, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

To speak with him secretly: for the houses were flat above.

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

Verse 26. Called Saul to the top of the house] Saul had no doubt slept there all night; and now, it being the break of day, "Samuel called to Saul on the top of the house, saying, Up, that I may send thee away." There was no calling him to the house-top a second time he was sleeping there, and Samuel called him up.

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

(26) And they arose early.—The English translation of this verse is misleading. It should run thus “And they arose early, namely, when the morning dawned. Samuel called for Saul upon the roof, Get up, that I may send thee, &c.” The English rendering seems to suppose that they rose first, and afterwards, about the spring of the day (the morning dawn), Samuel called Saul—the fact being that, as is frequent in Hebrew narration, the second clause simply related the same event as the first clause had already done, only with greater detail. The sense then is obvious. Saul, evidently weary after the exciting scene and revelations of the day before, slept soundly, probably heavily, on his couch spread on the roof of the prophet’s house. From this roof-top Samuel calls Saul in the early morning, wishing to conduct him himself out of the city, as he had a yet more important communication to make to his amazed and awe-struck visitor.

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

26. about the spring of the day] “spring,” i.e. “rising” of the day = dawn. Cp. “dayspring,” Luk_1:78.

called Saul] Rather, “called to Saul.” Samuel had slept in the house, Saul on the roof.

abroad] In the language of the E. V. ‘abroad’ means simply ‘out of the house.’

27 a while] Now. The E. V. follows the Vulg. paulisper.

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.

And they arose early,.... Neither of them being able to sleep, as Abarbinel supposes; not Samuel for thinking what he was to do the next morning, anoint Saul king over Israel; nor Saul for what Samuel had hinted to him about the desire of all Israel being upon him, and for the honour done him at the feast, and because of the conversation they had together afterwards:

and it came to pass about the spring of the day; or the "ascents of the morning" (x), when day was about to break, before the sun was up:

that Samuel called Saul to the top of the house; where they had conversed together the evening before:

saying, up, that I may send thee away; meaning not rise from his bed, for he was risen; but that he would prepare to set out on his journey, that Samuel might take his leave of him for the present, when he had accompanied him some part of his way, as he intended; and he was the more urgent upon him, because there was something to be done before people were stirring:

and Saul arose, and they went out both of them, he and Samuel, abroad; out of Samuel's house, without doors, into the street.

(x) "circa ascendere auroram", Montanus; "quum ascenderet aurora", Junius & Tremellius.

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

To the top of the house - “On the top.” The bed on which Saul slept was on the top of the house. It is very common in the East to provide extra sleeping accommodation by placing a tent or awning on the house-top.

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

Samuel called Saul to the top of the house a second time, to impart something more to him.

That I may send thee away; prepare thyself for thy departure and journey.

He and Samuel, abroad; Samuel accompanying Saul part of his way.

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

26. Called Saul to the top of the house — Rather, called unto Saul on the roof, for Saul had probably slept on the roof, and Samuel below.

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

Vers. 26, 27. It came to pass about the spring of the day. This is not a separate act from they arose early; for the A.V is wrong in translating the next clause, "Samuel called Saul to the top of the house." Saul had slept there, and, wearied out with his long wanderings and the excitement of the previous day, was fast asleep when Samuel came to him. The Hebrew is, "And they rose early; for at the spring of the day Samuel called to Saul upon the house top, saying," etc. And no sooner had Saul risen than they started upon his journey home, and as soon as they had left the city, at some fitting spot, Samuel bade the servant go forward, and as soon as he and Saul were alone he spake unto him the word of God. And by that Divine word he who had left his father"s house in search of lost asses was summoned to a post which, if one of the greatest dignity, was full also of danger, and burdened with solemn responsibility. And while on the human side Saul proved not unworthy of a royal crown, in his relation towards God he failed, because he let self-will and earthly policy prevail in his heart over obedience and trust in God.

Vers. Exo_30:33; Lev_8:10) as appointed and consecrated by God and to God, and intended to be the medium for receiving and transmitting blessing to the people" (Edersheim). "Anointing with oil was a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of Divine and spiritual power" (Keil). "Two very good reasons they (the Jews) render why God did command the use of such anointing oil as in respect of the action. First, that it did signify the Divine election of that person and designation to that office; from whence it was necessary that it should be performed by a prophet who understood the will of God. Secondly, that by it the person anointed might be made fit to receive the Divine influx." "In respect to the matter they give two reasons why it was oil, and not any other liquor.

First, because, of all other, it signifies the greatest glory and excellency. Secondly, they tell us that oil continueth uncorrupted longer than any other liquor. And, indeed, it hath been observed to preserve not only itself but other things from corruption; hence they conclude it fit their kings and priests, whose succession was to continue forever, should be anointed with oil, the most proper emblem of eternity. Beside, they observe that simple oil without any mixture was sufficient for the candlestick; but that which was designed for unction must be compounded with principal spices, which signify a good name, always to be acquired by those in places of greatest dignity by the most laudable and honourable actions" ("Pearson on the Creed," Art. 2).

2. Accompanied with an act of homage. "And kissed him." The kiss was given on the mouth, the hand, the feet, or the garment, and was a token of friendship, affection, and, in the case of princes, of reverence and homage (1Ki_18:19; Psa_2:12; Hos_13:3)

3. And with a statement of its significance. "Is it not?" etc. Hath not the Lord anointed thee to be ruler over his people, over Israel? And thou shalt rule over the people of the Lord, and thou shalt save them out of the hand of their enemies" (LXX). His appointment was of God, and the purpose of it was the deliverance of his people. The manner in which he received it shows the change which had already taken place in his feelings. (1Sa_9:21) When God has work for a man to do, he has power to dispose and prepare him to do it.

II ASSURED OF CONFIRMATORY SIGNS (vers. 2-6). The events which Samuel predicted were proofs of the Divine interposition, means of Saul"s further preparation, and emblems of his future dignity and power.

1. First sign his royalty was an appointment made by God. By it he would be convinced that it was not made by Samuel merely, but by God, who fulfilled his words; (1Sa_9:20) at the same time he would be taught to leave lower cares, and aspire after the highest things. "Inwardly free, and consecrated to the Lord alone, he is to pursue his way upward.

2. Second sign his royalty was an honour shared with God, and held in subordination to him (vers. 3, 4). A part of the offerings that were about to be presented before Jehovah in Bethel would be presented to Saul, but only a part of them; the greater portion would be given to Jehovah as a sign of the supreme homage due to the invisible King of Israel, while he was to accept the lesser portion as a sign of his subordinate position under him.

"That this surprising prelude to all future royal gifts is taken from bread of offering points to the fact that in future some of the wealth of the land, which has hitherto gone undivided to the sanctuary, will go to the king" (Ewald). God commands us to "honour the king", (1Pe_2:17) but the honour which is due to himself may not be usurped by man (Mat_22:21; Act_12:23)

3. Third sign his royalty was an endowment dependent upon God, and effectually administered only through his grace. Coming to the hill (Gibeah) of God, near the city (Gibeah, his home), where there stood a garrison of the Philistines (or perhaps a pillar erected by them as a sign of their authority), which could hardly fail to impress upon him with great force the main purpose for which he had been appointed king, he would meet a band of prophets descending from the high place (of sacrifice), playing instruments of music and prophesying (speaking and singing in ecstatic utterances the praises of Jehovah, declaring his greatness, and his victory over his adversaries), and

(1) He would be imbued with a Divine power. "The Spirit of Jehovah will come upon thee.

(2) He would catch the spirit of the prophets, and join them in their ecstatic utterances. "Thou wilt prophesy with them.

(3) He would undergo a surprising transformation. "And will be turned into another man." When he had turned his back to go from Samuel, "God gave him another heart" (ver. 9), but the prediction of the prophet was more completely fulfilled afterwards (ver. 10). The fulfilment of these predictions shows that apparently accidental events are clearly foreseen by God, human affairs are under his direction and control, and "the king"s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he, (Pro_21:1) and that "the teachings of Providence unite with the teachings of revelation and of the Holy Spirit to show men their duty and their destiny.

III ADMONISHED OF FUTURE DUTY (vers. 7, 8). In relation to

1. Circumstances. "Do thou what thy hand findeth," i.e. what circumstances indicate to be thy duty. His own judgment would have to be exercised, but he would not be left to it alone.

2. God. "For God is with thee," to observe, direct, and aid thee. The firm belief in his presence is a mighty preservative from the neglect of duty, and a powerful incentive and encouragement to its performance.

3. The prophet, through whom he would receive "the word of God," in obedience to which he was bound always to act. "Gilgal, on the southwestern bank of the Jordan, was then, from all indications, one of the most holy places in Israel, and the true centre of the whole people; it had a like importance before, and much more then, because the Philistine control reached so far eastward that the middle point of the kingdom must have been pressed back to the bank of the Jordan. There the people must have assembled for all general political questions, and thence, after offering and consecration, have marched forth armed to war" (Ewald). Thither he was to gather the people; not, indeed: immediately, but when circumstances indicated that it was the proper time to prepare for war with the Philistines, which was the main object of his appointment. Samuel promised to meet him there, offer burnt offerings (dedicatory) and peace offerings (eucharistic), and tell him what to do; and directed him to wait seven days, and to do nothing without him. The direction was explicit, it set a limit to his authority, and its neglect was the first step in his disobedience (ch. 13:13). When God places men in positions of authority, he teaches them the obligations which they involve; and if they fail it is not from want of knowing them. D.

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