1 Samuel 10:17-27
(Saul – Select and Good, Part IV)
(Typed 4 August 2025) As I was heading out to missions on Saturday morning, Hideko did something she had never done in our 41 years of marriage. She said, “If you go to Demetrio’s for lunch, would you bring home an eggplant parmesan for me for dinner?”
She then said, “You don’t have to. I don’t mind. You just went there not too long ago.” I said, “No problem.” As I headed out, she rushed after me, almost in a panic. “It’s ok. You don’t need to get it. I shouldn’t have asked. Don’t go there for me.”
As she has never asked for a thing since we got married, I figured she really had a hankering for eggplant parmesan. I said, “Ok.” She started up again, and I said, “Don’t worry. All will be fine.” She looked almost apoplectic that she had asked for something from her husband. Having a Japanese wife is kinda like that…
Text Verse: “And they tested God in their heart
By asking for the food of their fancy.” Psalm 78:18
Israel was in the wilderness, and they tested God concerning food. They continued to test Him and His patience throughout their time in the land of promise. One way they tested Him was by asking for a king. Samuel will let them know that in today’s passage. He will bring it up again in Chapter 12.
Despite Israel’s anticipation of a king, we got a sense of Saul’s reticence to accept the position earlier in the chapter. Despite his reticence, once the people see him, they will have their minds made up that he is the one, agreeing to the Lord’s selection.
As for Hideko, she got her eggplant parmesan. When I came through the door and handed it to her, you would think I had given her the crown jewels. It doesn’t take much to make her happy. This definitely did. She was literally beaming that I went out of my way to get her food… imagine that.
As long as she doesn’t make this into a regular habit, things should go well . Boy, do I have it made. Such things as amazing wives (Proverbs 31) and Israel’s outlandishly asking for a king in place of the Lord are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. You Spurned Your God (verses 17-19)
The main narrative of Israel’s history, which ended in Chapter 8, is resumed here. At the beginning of Chapter 8, it said –
“Now it came to pass when Samuel was old that he made his sons judges over Israel. 2 The name of his firstborn was Joel, and the name of his second, Abijah; they were judges in Beersheba. 3 But his sons did not walk in his ways; they turned aside after dishonest gain, took bribes, and perverted justice.
4 Then all the elders of Israel gathered together and came to Samuel at Ramah, 5 and said to him, ‘Look, you are old, and your sons do not walk in your ways. Now make us a king to judge us like all the nations.’” 1 Samuel 8:1-5
As the chapter closed out –
“And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord. 22 So the Lord said to Samuel, ‘Heed their voice, and make them a king.’
And Samuel said to the men of Israel, ‘Every man go to his city.’” 1 Samuel 8:21, 22
In Chapter 9, the narrative diverted to introduce Saul and explain the events around his calling. That aside ended with verse 10:16, which noted that Saul did not tell his uncle about the matter of the kingdom. With Saul identified as the one to be king, the main narrative, which ended Chapter 8, resumes…
17 Then Samuel called the people together to the Lord at Mizpah,
vayatseq shemuel eth ha’am el Yehovah ha’mitspah – “And he caused to shriek, Samuel, the people unto Yehovah – the Mizpah.” The meaning of shriek is to call out loudly, thus gathering the assembly of Israel.
Israel asked for a king. The narrative does not tell how much time passed between their request and this assembly of the people, but Samuel heeded their voice, petitioned the Lord, and gathered the people to inform them of the Lord’s decision. The Mizpah means The Watchtower.
The last time they gathered here was in Chapter 7 when they poured out water before the Lord after putting away their Baals and the Ashtoreth, acknowledging their sins. At that time, the Philistines attacked Israel, but the Lord defeated them.
Now that they are gathered, Samuel provides the people with a history lesson, reminding them of the past so that they will contemplate their situation and realize what they have done…
18 and said to the children of Israel, “Thus says the Lord God of Israel:
vayomer el bene Yisrael koh amar Yehovah elohe Yisrael – “And he said unto sons Israel, ‘Thus he said, Yehovah God Israel.’” Samuel’s words convey the word of the Lord. The people are to receive it as such and consider what He says, taking it to heart and contemplating their folly in making this request…
18 (con’t) ‘I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians
The words of the Lord are emphatic: anokhi heelethi eth Yisrael mimitsrayim vaatsil ethkhem miyad mitsrayim – “I, I caused to ascend Israel from Egypt, and I caused to snatch you from hand Egypt.” One can imagine Samuel repeating the Lord’s words, probably using a stern and almost angry voice – “I! I have done these things…”
The Lord proclaims the great things He had done for Israel since their calling. He first reminds them that He brought them up from Egypt, a place where they had called out to God for deliverance.
Egypt means Double Trouble. The Lord heard and responded to their pleas, rescuing them from the hand of Egypt, meaning Pharaoh himself…
18 (con’t) and from the hand of all kingdoms and from those who oppressed you.’
These words speak of one category, not two: u-miyad kal ha’mamlakhoth ha’lokhatsim ethkhem – “and from hand all the kingdoms, the ‘distressing you.’” It wasn’t that they were delivered from all the kingdoms and then delivered from other kingdoms that distressed them. Rather, all kingdoms had distressed them.
There is a gender discord in the words where “kingdoms” is feminine while “the distressing you” is masculine. Keil sees this as an exception (ad sensum) to align with the intended meaning.
Regardless of that, there was no ally for Israel to rely on for safety. Rather, the Lord alone was their Deliverer from all of those around them. The many instances of such deliverances were carefully recorded in the Book of Judges for the people to remember.
The irony of these words is that the words “all the kingdoms” comprise Israel’s entire history thus far since leaving Egypt. The Lord delivered them from all the kingdoms, and yet they wanted to have a king set over them so that they could be like all the nations. The Lord rebukes them for this, but instead of heeding…
19 But you have today rejected your God,
Samuel contrasts the emphatic declaration of the Lord concerning Himself with another emphatic statement: veatem ha’yom meastem eth elohekhem – “And you, the day, you spurned your God.” The words are a cutting indictment upon the hearts and minds of the people –
“I, I caused to ascend Israel from Egypt…”
“And you, the day, you spurned your God.”
Israel is being chastised for their failure to even consider the Lord’s careful, continuous, and complete care of them. It was He…
19 (con’t) who Himself saved you from all your adversities and your tribulations;
asher hu moshia lakhem mikal raothekhem vetsarotekhem – “who He causing to save to you from all your evils and your straits.” Only by reflecting on their own history in relation to these words would they make any sense. They had evils and straits. If the Lord was with them, why did they have these trials? The answer lies in their own writings, such as –
“Then the children of Israel did evil in the sight of the Lord, and served the Baals; 12 and they forsook the Lord God of their fathers, who had brought them out of the land of Egypt; and they followed other gods from among the gods of the people who were all around them, and they bowed down to them; and they provoked the Lord to anger. 13 They forsook the Lord and served Baal and the Ashtoreths. 14 And the anger of the Lord was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. 15 Wherever they went out, the hand of the Lord was against them for calamity, as the Lord had said, and as the Lord had sworn to them. And they were greatly distressed.” Judges 2:11-15
They disobeyed, the Lord allowed them to be depressed, then the people called out to the Lord for His help, and He helped them, delivering them from the mess that they had gotten themselves into. Despite knowing these things, they wanted a change in direction…
19 (con’t) and you have said to Him, ‘No, set a king over us!’
vatomeru lo ki melekh tasim alenu – “and you said to Him, ‘For king you set upon us!’” In Chapter 8, they asked for a king. The Lord, through Samuel, warned them what having a king set over them would mean.
Despite the warnings, which indicated that major and unhappy sets of burdens would be laid upon them, they persisted in the folly of their request. In other words, it was as if they said, “No matter how bad you portray our life under a king, it has to be better than our lives now.” Their attitude was a complete slap in the Lord’s face.
19 (con’t) Now therefore, present yourselves before the Lord by your tribes and by your clans.”
veatah hithyatsevu lipne Yehovah leshivtekhem u-lealphekhem – “And now, you must station yourselves to faces Yehovah to your scepters and to your thousands.” The words “And now” separate the narrative from what has been said, and yet they continue the irony of the people’s request –
“I, I caused to ascend Israel from Egypt…”
“And you, the day, you spurned your God.”
“And now…”
The scepters refer to the divisions of the main twelve tribes. The thousands signify a general division of the tribes by families accordingly. The representatives of these divisions were to come forward, symbolically presenting themselves before the Lord.
The Lord Himself did it all for you
He brought you out from the hand of Egypt
All along, He has been faithful and true
But you would have His glory stripped
When you faced troubles and trials
He was there to rescue you
Leaving you with contentment, joy, and smiles
Because He is faithful and true
Why should you turn your back on Him
With the Lord, you need no other king
In rejecting Him, things will be grim
Rather, hold fast to Him. Yes to Him you must cling
I. And He Soared (verses 20-27)
20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen.
vayaqrev shemuel eth kal shivte Yisrael vayilakhed shevet Binyamin – “And he caused to approach, Samuel, all scepters Israel. And it was caught, scepter Benjamin.” Nothing is said concerning how these results were obtained, be it by casting lots, drawing lots, or through the Urim and Thummim. However it was done, it would have been noted as fair and unbiased.
Of the twelve sons of Israel, the youngest son, whose descendants comprised the smallest tribe in number, was “caught” by the Lord. The word is lakad, to catch or capture. It is repeatedly used when a city is captured in battle.
It is not the normal word used when lots are cast. However, it is the same word used eight times in Joshua 7 when determining the offender during the battle of Jericho. Achan was “caught” and things didn’t go well for him.
The only other time it is used in this sense is in 1 Samuel 14, where an offense was committed and a similar process was used to determine who committed the offense. Regardless of anything else, the use of this word reveals that the Lord’s will has captured His intended target and that He controls the fate of that person.
Benjamin means Son of the Right Hand.
21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen.
vayaqrev eth shevet Binyamin lemishpekhoto vatilakhed mishpakhath ha’matri – “And he caused to approach, scepter Benjamin, to his family, and it was caught, family the Matri.” The written and oral are different. The written says, “to his family.” The oral says, “to his families.” The written is probably correct based on the unusual nature of the next name, Matri.
Matri is mentioned nowhere else in Scripture, and for whatever reason, the use of the singular, the Matri, highlights the name. Scholars, however, generally (and conveniently) go with the plural and say that Matri is a corruption of the Bikrites who descended from Becher as noted in 1 Chronicles 7. The name Matri is derived from matar, rain. Thus, it means Rainy, My Rain, or Rain of Yehovah.
Based on what occurs in 1 Samuel 12, I would suggest this is not a family name, but an advanced-noted appellative describing the family of Saul –
“‘Not harvest wheat the day? Let me call unto Yehovah, and he will give voices and rain (matar), and you must know and you must see, for your evil abundant which you did in eyes Yehovah, to ask to you king.’
18 And he called, Samuel, unto Yehovah, and He gave voices and rain (matar) in the day, the it. And he feared, all the people, vehemently, Yehovah and Samuel.” 1 Samuel 12:17, 18
As such, the words here should be considered to say, “And it was caught, family the Rain of Yehovah.” It is a reminder that Israel did evil in asking for a king, and yet their request was granted. The chronicler is going back to this time of selection, designating it here even though the associated event occurs later.
This also explains why the word “caught” is used. Evil was committed in asking for a king. The king is “caught” on behalf of the people. Of this family, it says…
21 (con’t) And Saul the son of Kish was chosen. But when they sought him, he could not be found.
vayilakhed shaul ben qish vaybaqshuhu velo nimtsa – “and he was caught, Saul son Kish. And they sought him, and not he was found.” There is a pun here that is worth explaining. The word lakad, to catch, is used again. The name Kish signifies Ensnared. It is from qush, a by-form of the word yaqosh, to snare, the verb from which moqesh, a snare, is derived.
The words form the pun that Saul, son of Ensnared, was caught. The thought can be seen in Amos 3:5 –
“Will a snare [moqesh] spring up from the earth, if it has caught [lakad] nothing at all?”
Despite Saul (Asked), the son of Ensnared, being caught, he could not be found. The words are filled with lively irony. The main thought, including the words of the next verse, is similar to what Jesus said, “Ask, and it will be given to you; seek, and you will find.”
The people asked for a king. They got Asked for a king. They sought him and couldn’t find him, so they will ask the Lord for the location of Asked and He will provide the answer…
22 Therefore they inquired of the Lord further, “Has the man come here yet?”
Rather: vayishalu od beYehovah haba od halom ish – “And they asked yet in Yehovah, ‘He came yet hither, man?’” Saying “in Yehovah” appears to indicate the use of the Urim and Thummim, a phrase used elsewhere in this manner.
The repetition of od, yet, seems to indicate they were drawing (or casting) lots. When Saul was chosen, they looked for him. When he couldn’t be found, they resorted to the use of the Urim to determine the matter directly from the Lord.
Curiously, their question is left indefinite. They don’t say, “Saul” or “the man.” Instead, they ask if a man has come yet hither. It seems they are asking, “Has a man come here to accept the kingship?” They don’t need to be more specific. The Lord made the choice. All they need to know is if a man had come and, if so, where he is. As such, the response is provided…
22 (con’t) And the Lord answered, “There he is, hidden among the equipment.”
In response, there is an emphasis followed by a passive verb: vayomer Yehovah hineh hu nekhba el ha’kelim – “And He said, Yehovah, ‘Behold! He – being secreted unto the vessels.’” The Lord provides the necessary details concerning the location to look. Saul was being secreted.
What seems to be the case is that Samuel told Saul not to station himself among the crowds. Therefore, Saul is not hiding. Rather, he is being hidden. Each thing has been done to show, without any doubt, that Saul was chosen by the Lord.
First, he was selected by lot. When he didn’t come forward, it necessitated going directly to the Lord to locate him. Thus, the people could not say the lot was by chance. Rather, it was of the Lord and confirmed by the Lord. The indefinite question concerning “a man” has left no doubt about it.
23 So they ran and brought him from there; and when he stood among the people,
vayarutsu vayiqakhuhu misham vayithyatsev betokh ha’am – “And they ran, and they took him from there. And he stood himself in midst the people.” The reflexive verb reveals a contrast with the passive participle. He was being secreted, and now he stood himself.
Saul’s initial words of unworthiness found in verse 9:21 about being from the smallest of the tribes and the least of the families has been replaced with a confident acceptance of his anointing.
23 (con’t) he was taller than any of the people from his shoulders upward.
vayigbah mikal ha’am mishikhmo vamaelah – “And he soared from all the people, from his neck and upward.” The word gabah, to soar, is introduced. It means to be lofty. Figuratively, it signifies pride or haughtiness. In this case, it is saying that even the tallest person was shorter than him. Thus, he soared over the people.
24 And Samuel said to all the people, “Do you see him whom the Lord has chosen, that there is no one like him among all the people?”
vayomer shemuel el kal ha’am hareithem asher bakhar bo Yehovah ki ein kamohu bekhal ha’am – “And he said, Samuel, unto all the people, ‘You saw whom He selected in Him, Yehovah. For naught according to him in all the people.’” Samuel lays out the reasons for satisfaction in the selection.
First, the selection was made by Yehovah. Second, that was based upon the fact that he is unique among all the people. Saul is, literally, a king the people would look up to. Therefore…
24 (con’t) So all the people shouted and said, “Long live the king!”
vayariu kal ha’am vayomeru yekhi ha’melekh – “And they caused to shout, all the people, and they said, ‘May he live, the king!’” The words reveal the great emotion of the people. The emotion of the moment probably welled up in them, leading to a great roar that rose among them, eventually finding itself in a set chant, yekhi ha’melekh, yekhi ha’melekh – “May he live, the king!”
As a side note, several versions of this clause give an absolutely terrible rendering, such as the KJV, “And all the people shouted, and said, God save the king.” The words “God save” are inserted without being italicized. It is an unfortunate rendering that shows a lack of precision concerning translating the word of God.
25 Then Samuel explained to the people the behavior of royalty,
vaydaber shemuel el ha’am eth mishpat ha’melukhah – “And he spoke, Samuel, unto the people verdict the kingdom.” The verdict of the kingdom means the law that will govern the conduct of the kingdom. This does not mean what will happen. Rather, this is what is supposed to happen. This is no different than having the rules for the conduct of the priests set forth in the law, which, more often than not, was not adhered to by the priests.
Notice the difference –
Vs. 8:9 – “…and you caused to declare to them verdict the king who he will reign upon them.”
Vs. 10:25 – “And he spoke, Samuel, unto the people verdict the kingdom.”
There is what the Lord expects concerning the kingdom, and there is what the king will do, despite what the Lord expects. Concerning what the Lord expects, Samuel first declared it to the people, then…
25 (con’t) and wrote it in a book and laid it up before the Lord.
vayikhtov basepher vayanakh liphne Yehovah – “and he wrote in the book, and he deposited to faces Yehovah.” This probably included the words of Deuteronomy 17:14-20. There, Moses gave specific instructions concerning the conduct of a king that might be set over the people. Whatever else the Lord expected of a king would be included in the scroll written by Samuel. It was then placed before the Lord as a witness to the agreement.
This document, however, was not added to the ongoing book of the law noted elsewhere, as some assume, such as –
“Take this Book of the Law, and put it beside the ark of the covenant of the Lord your God, that it may be there as a witness against you.” Deuteronomy 31:26
“Then Joshua wrote these words in the Book of the Law of God.” Joshua 24:26
Both Deuteronomy and Joshua were maintained as canon. This writing is not included in the canon of Scripture. Instead, it was a document intended to stand as a witness between the Lord and the king. With the matter settled…
25 (con’t) And Samuel sent all the people away, every man to his house.
vayshalakh shemuel eth kal ha’am ish leveito – “And he sent, Samuel, all the people – man to his house.” With the selection made, and without any further instructions or guidance at this point, the assembly was dismissed, notably by Samuel and not Saul.
26 And Saul also went home to Gibeah;
vegam shaul halakh lebeitho givathah – “And also Saul, he walked to his house, Gibeah-ward.” At the present, there is no structure set up for a kingdom, no palace awaiting the king, and no attendants to keep a kingdom properly functioning. Therefore, until these matters are tended to and begin functioning, Saul headed home toward Gibeah. Gibeah means Hill.
26 (con’t) and valiant men went with him, whose hearts God had touched.
vayelekhu imo ha’khayil asher naga elohim belibam – “And they walked with him, the valor, whom He had touched, God, in their heart.” It is a note of anticipation. A king had been selected, and some of the people knew they wanted to be a part of what was coming. Therefore, these men, being noted as valor and having had their hearts touched by God, attended Saul as he headed home. However, being set in complete contrast to them…
27 But some rebels said, “How can this man save us?”
u-vene veliyaal ameru mah yoshienu zeh – “And sons worthlessness, they said, ‘How he will cause to save us, this?’” The term sons of worthlessness was used to describe Hophni and Phineas in 1 Samuel 1:16. It refers to a degenerate person who lacks any value. This is noted as their state because they have explicitly rejected the decision of the Lord who selected Saul.
Their words are also words of contempt. The arrogant and dismissive “this” affixed to the end of their statement signifies they look at Saul as a complete nobody. Because of their lack of confidence, it says…
27 (con’t) So they despised him, and brought him no presents.
vayivzuhu velo heviu lo minkhah – “And they disesteemed him, and not they caused to bring to him present.” These men didn’t care about God. They might piously claim, “We don’t want this guy as king because the Lord is our King.” But if that were the case, they would have accepted the Lord’s decision and stood by Saul.
Rather, they have looked down on Saul for whatever reason that infected their minds, be it his descent from Benjamin or simply because they were jealous. To complement and demonstrate their attitude, they refused to bring gifts signifying homage that would have been expected for a newly appointed king. It signifies a rejection of his authority. Despite this…
*27 (fin) But he held his peace.
vayhi kemakharish – “And he will be according to causing to deafen.” The word kharash signifies to scratch. As such, it figuratively gives the sense of devising, as if a person is mulling over wickedness, scratching around for what will work concerning his designs.
That, in turn, gives the sense of holding one’s peace as he mulls a situation. And that, in turn, gives the sense of being deaf as a state accompanying dumbness. What the intent here is hard to determine. Either Saul held his peace, remaining silent at their contemptuous attitude, or he shut his ears, deafening himself to their words.
Either way, he wisely held his tongue and decided that if he should ever act, it would be at a time when he could do something about it. That opportunity will arise, and yet he will continue to restrain himself in order to honor the Lord above any such desire.
What is it you desire in a king?
The one to lead you as you follow along
What aspect of royalty do you think he should bring
And what if he fails, getting things wrong
There is One who will never fail in His reign
It is to Him you should look for a guiding hand
He earned this right through His own time of pain
But it was God’s choice to help us understand
A King who has gone before us, even to the pit
But who prevailed over it, to Him we should cling
He submitted first so now we should submit
And forever hold fast to this glorious King’
III. Preparing Israel for a King
In verse 17, Samuel, the Seed of Grace, called the people together at the Mizpah, The Watchtower. As seen before, it indicates that the Lord is watching over His people.
Verse 18 noted the Lord’s statement that He had brought the people out of Egypt, Double Trouble. That is indicative of life under sin and without God. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble.
Despite that, and despite saving Israel from all the kingdoms, they rejected Him as their God, instead asking for a king to be set over them. Therefore, Samuel told the people to station themselves before the Lord. Of the tribes, Benjamin, Son of the Right Hand, was caught.
The selection of Benjamin as a type of Christ is like the narrative in Genesis when Benjamin was with Jacob in Canaan, but was asked for by Joseph. He was accused of stealing Joseph’s cup, and Judah offered himself in place of Benjamin.
The narrative had two types of Christ at the same time, Joseph and Benjamin. Benjamin was the behind-the-scenes type, while Joseph was the rejected son, like Jesus was rejected by His brothers.
Benjamin, Son of the Right Hand, is Christ working behind the scenes as the Son of God. From him, the family of Matri, Rain of Yehovah, is caught. The name, as noted, is anticipatory of what lies ahead in Chapter 12.
This anticipates what is said in Zechariah 10 concerning the restoration of Judah and Israel –
“Ask the Lord for rain [matar]
In the time of the latter rain [malqosh].
The Lord will make flashing clouds;
He will give them showers of rain [matar],
Grass in the field for everyone.” Zechariah 10:1
That is explained by James –
“Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. 8 You also be patient. Establish your hearts, for the coming of the Lord is at hand.” James 5:7, 8
James cites the latter rain as a sign of the coming of the Lord. Matri is given to designate this period. As noted earlier, it is a reminder to Israel of their evil in asking for a king, and yet the Lord granted their request. The Son of the Right Hand is given as their King, whether they realize it or not.
From this, Saul, Asked, the Son of Kish, Ensnared, is chosen. Saul has anticipated those seeking the truth. He now reflects the truth that was asked for in the Person of Jesus. Kish, Ensnared, reflects being ensnared by the law. It is what the people are without Christ and what Christ was in order to redeem His people.
Despite being caught, Saul was looked for, but not found. The people asked for a king. They got Asked for a king. They sought him and couldn’t find him, so they asked the Lord for the location of Asked, and He provided the answer, saying he was secreted among the vessels.
The term ha’kelim, the vessels, is used several times when indicating the vessels of the tabernacle and temple. Thus, this points to Jesus being secreted away among the true things of heaven which those things only foreshadowed (Exodus 25:40/Hebrews 8:5).
The thing about using Saul from Benjamin as indicating a type of Christ is that, like in Genesis, it eventually has to be transferred to Judah, from which Jesus descends. So the typology will only be used so far before it is complete.
Once he was found, Saul stood among the people. The word gabah was used to describe him. It is a word used several times when referring to the exalted nature of the Lord. It is also used of Jesus in His crucifixion –
“Behold, He must circumspect Himself, My Servant,
He will be high, and He was lifted and he exalted [gabah], very.” Isaiah 52:13
Saul now reflects a merging of the One Asked for by those seeking the truth, meaning the truth in Christ. It is a note that Jesus was declared the king at this time. One can see Israel of the future in this state, saying, “We will go where the truth lies.”
Samuel, Asked of God, the seed of Grace, explained the verdict of the kingdom to the people. One might ask how there can be a seed of Grace during the tribulation, but Paul explains that in Romans –
“Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” Romans 11:5, 6
Even though Paul’s words refer to the church age, the implication is that there is always a remnant according to the election of grace. With the king identified and the verdict of the kingdom written in the book, something which is actually found in the New Testament, Samuel sent the people away.
At that time, it said that Saul walked to his house, Gibeah-ward. Gibeah has consistently pointed to Gabbatha in typology. The meaning is that those seeking the truth head toward the completed work of Christ, uniting with Christ. On his way, he is accompanied by the “the valor” whom God touched in their heart.
Those who are tender-hearted will join with those seeking the truth. On the other hand are those who outright reject the truth. They will not follow that path to their own detriment.
This is what the narrative is set for in the selection of Saul. In the next sermon, what happens to solidify Saul as the king will begin. One step at a time, Israel is being brought to the point where it will find the truth concerning what they have missed for so long.
The story is revealing these wonderful nuggets of gold for us to consider and understand what God is doing in redemptive history. His faithfulness throughout the pages of Scripture is a sure testament to our security in Him once we come to Christ. Let us be willing to seek the truth, embracing it as we find it in the face of Jesus.
Closing Verse: “The Lord is high above all nations,
His glory above the heavens.
5 Who is like the Lord our God,
Who dwells on high,
6 Who humbles Himself to behold
The things that are in the heavens and in the earth?” Psalm 113:4-6
Next Week: 1 Samuel 11:1-15 Seeing this dood is one terrible sight… (Nahash the Ammonite) (20th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 10:17-27 (CG)
17 And he caused to shriek, Samuel, the people unto Yehovah – the Mizpah. 18 And he said unto sons Israel, “Thus he said, Yehovah God Israel, ‘I, I caused to ascend Israel from Egypt, and I caused to snatch you from hand Egypt and from hand all the kingdoms, the ‘distressing you.’ 19 And you, the day, you spurned your God who He causing to save to you from all your evils and your straits, and you said to Him, ‘For king you set upon us!’ Also now, you must station yourselves to faces Yehovah to your scepters and to your thousands.”
20 And he caused to approach, Samuel, all scepters Israel. And it was caught, scepter Benjamin. 21 And he caused to approach, scepter Benjamin, to his family, and it was caught, family the Matri. And he was caught, Saul son Kish. And they sought him, and not he was found. 22 And they asked again in Yehovah, “He came yet hither, man?”
And He said, Yehovah, “Behold! He – being secreted unto the vessels.”
23 And they ran, and they took him from there. And he stood himself in midst the people. And he soared from all the people, from his neck and upward. 24 And he said, Samuel, unto all the people, “You saw whom He selected in Him, Yehovah. For naught according to him in all the people.”
And they caused to shout, all the people, and they said, “May he live, the king!”
25 And he spoke, Samuel, unto the people verdict the kingdom, and he wrote in the book, and he deposited to faces Yehovah. And he sent, Samuel, all the people – man to his house. 26 And also Saul, he walked to his house, Gibeah-ward. And they walked with him, the valor, whom He had touched, God, in their heart. 27 And sons worthlessness, they said, “How he will cause to save us, this?” And they disesteemed him, and not they caused to bring to him present. And he will be according to causing to deafen.
1 Samuel 10:17-27 (NKJV)
17 Then Samuel called the people together to the Lord at Mizpah, 18 and said to the children of Israel, “Thus says the Lord God of Israel: ‘I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians and from the hand of all kingdoms and from those who oppressed you.’ 19 But you have today rejected your God, who Himself saved you from all your adversities and your tribulations; and you have said to Him, ‘No, set a king over us!’ Now therefore, present yourselves before the Lord by your tribes and by your clans.”
20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen. 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen. And Saul the son of Kish was chosen. But when they sought him, he could not be found. 22 Therefore they inquired of the Lord further, “Has the man come here yet?”
And the Lord answered, “There he is, hidden among the equipment.”
23 So they ran and brought him from there; and when he stood among the people, he was taller than any of the people from his shoulders upward. 24 And Samuel said to all the people, “Do you see him whom the Lord has chosen, that there is no one like him among all the people?”
So all the people shouted and said, “Long live the king!”
25 Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it up before the Lord. And Samuel sent all the people away, every man to his house. 26 And Saul also went home to Gibeah; and valiant men went with him, whose hearts God had touched. 27 But some rebels said, “How can this man save us?” So they despised him, and brought him no presents. But he held his peace.