| Barnes' Notes on the Bible Let us go to Gilgal - i. e., to Gilgal by Jericho, where was a famous sanctuary, in the tribe of Benjamin.
Clarke's Commentary on the BibleRenew the kingdom - The unction of Saul, in the first instance, was a very private act; and his being appointed to be king was not known to the people in general. He had now shown himself worthy to command the people; and Samuel takes advantage of this circumstance to gain the general consent in his favor. Josephus says that Saul was anointed a second time at this convocation.
Gill's Exposition of the Entire BibleThen said Samuel to the people,.... Agreeing to what Saul had said, and in order to put them off from demanding the lives of the offenders, and willing to take them while they were in a good disposition: come, and let us go to Gilgal; which was the nearest place to them, on the other side Jordan, from which they now were, and where the children of Israel first encamped when they passed over Jordan, where the tabernacle and ark first were, and an altar was built, and where meetings used to be held on certain occasions; all which might be reasons why Samuel proposed to go to this place. According to Bunting (d), this place was thirty six miles from Jabeshgilead: and renew the kingdom there; that is, recognize Saul, own and declare him king of Israel. (d) Ut supra. (Travels of the Patriarchs, &c. p. 126.)
Keil and Delitzsch Biblical Commentary on the Old TestamentSamuel turned this victory to account, by calling upon the people to go with him to Gilgal, and there renew the monarchy. In what the renewal consisted is not clearly stated; but it is simply recorded in 1 Samuel 11:15 that "they (the whole people) made Saul king there before the Lord in Gilgal." Many commentators have supposed that he was anointed afresh, and appeal to David's second anointing (2 Samuel 2:4 and 2 Samuel 5:3). But David's example merely proves as Seb. Schmidt has correctly observed, that the anointing could be repeated under certain circumstances; but it does not prove that it was repeated, or must have been repeated, in the case of Saul. If the ceremony of anointing had been performed, it would no doubt have been mentioned, just as it is in 2 Samuel 2:4 and 2 Samuel 5:3. But ימלכוּ does not mean "they anointed," although the lxx have rendered it ἔχρισε Σαμουήλ, according to their own subjective interpretation. The renewal of the monarchy may very well have consisted in nothing more than a solemn confirmation of the election that had taken place at Mizpeh, in which Samuel once more laid before both king and people the right of the monarchy, receiving from both parties in the presence of the Lord the promise to observe this right, and sealing the vow by a solemn sacrifice. The only sacrifices mentioned are zebachim shelamim, i.e., peace-offerings. These were thank-offerings, which were always connected with a sacrificial meal, and when presented on joyous occasions, formed a feast of rejoicing for those who took part, since the sacrificial meal shadowed forth a living and peaceful fellowship with the Lord. Gilgal is in all probability the place where Samuel judged the people every year (1 Samuel 7:16). But whether it was the Gilgal in the plain of the Jordan, or Jiljilia on higher ground to the south-west of Shiloh, it is by no means easy to determine. The latter is favoured, apart from the fact that Samuel did not say "Let us go down," but simply "Let us go" (cf. 1 Samuel 10:8), by the circumstance that the solemn ceremony took place after the return from the war at Jabesh; since it is hardly likely that the people would have gone down into the valley of the Jordan to Gilgal, whereas Jiljilia was close by the road from Jabesh to Gibeah and Ramah.
Geneva Study BibleThen said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.
Wesley's Notes 11:14 Then - While the people were together by Jabesh - gilead, wherein Samuel's great prudence and fidelity to Saul is evident. He suspended the confirmation of Saul at first, whilst the generality of the people were disaffected, and now when he had given such eminent proof of his princely virtues, and when the peoples hearts were eagerly set upon him, he takes this as the fittest season for that work. Renew - That is, confirm our former choice.
Matthew Henry's Concise Commentary11:12-15 They now honoured Saul whom they had despised; and if an enemy be made a friend, that is more to our advantage than to have him slain. The once despised Saviour will at length be acknowledged by all as the Lord's own anointed king. As yet, upon his mercy-seat, he receives the submission of rebels, and even pleads their cause; but shortly, from his righteous tribunal, he will condemn all who persist in opposing him.
Matthew Henry's Whole Bible CommentaryVerses 17-27 Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, v. 17), Samuel acts for God among them. I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (v. 18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (v. 19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them. II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, v. 19. Benjamin is taken out of all the tribes (v. 20), and out of that tribe Saul the son of Kish, v. 21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen. 49:10, 27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again. III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (v. 21), he had hidden himself among the stuff (v. 22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with. 1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm. 2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, v. 23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it. IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, v. 23. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Ps. 72:15, Prayer shall be made for him continually. See Ps. 20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live. V. Samuel settles the original contract between them, and leaves it upon record, v. 25. He had before told them the manner of the king (ch. 8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (ch. 8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king. VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But, 1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, v. 26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (v. 27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it. 2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming. CHAPER 11 In this chapter we have the first-fruits of Saul's government, in the glorious rescue of Jabesh-Gilead out of the hands of the Ammonites. Let not Israel thence infer that therefore they did well to ask a king (God could and would have saved them without one); but let them admire God's goodness, that he did not reject them when they rejected him, and acknowledge his wisdom in the choice of the person whom, if he did not find fit, yet he made fit, for the great trust he called him to, and enabled, in some measure, to merit the crown by his public services, before it was fixed on his head by the public approbation. Here is, I. The great extremity to which the city of Jabesh-Gilead, on the other side of Jordan, was reduced by the Ammonites (v. 1-3). II. Saul's great readiness to come to their relief, whereby he signalized himself (v. 4-10). III. The good success of his attempt, by which God signalized him (v. 11). IV. Saul's tenderness, notwithstanding this, towards those that had opposed him (v. 12, 13). V. The public confirmation and recognition of his election to the government (v. 14, 15). |
