--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 293 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/293/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 293. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/293/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 293. 1 Samuel · 15 of 37 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/293/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/293/#p-N ### Verse 10 [¶1] Behold, a company of prophets - See on [1Sam 10:5] (note), etc. ### Verse 12 [¶3] But who is their father? - The Septuagint, in its principal editions, adds ου Κεις; is it not Kish? This makes the sense more complete. ### Verse 13 [¶5] He came to the high place - I suppose this to mean the place where Saul's father lived; as it is evident the next verse shows him to be at home. ### Verse 14 [¶7] Saul's uncle - The word דוד dod signifies a beloved one, love, a lover, friend, etc.; and is the same as David. It is supposed to mean uncle here; but I think it means some familiar friend. ### Verse 18 [¶9] I brought up Israel out of Egypt - These are similar to the upbraidings in [1Sam 8:7], etc. ### Verse 19 [¶11] Present yourselves - by your tribes - It appears that, in order to find out the proper person who should be made their king, they must determine by lot: [¶12] 1. The tribe. [¶13] 2. The thousands or grand divisions by families. [¶14] 3. The smaller divisions by families. And, [¶15] 4. The individual. [¶16] When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken. ### Verse 21 [¶18] When they sought him, he could not be found - Through modesty or fear he had secreted himself. ### Verse 22 [¶20] The Lord answered - What a continual access to God! and what condescension in his attention to all their requests! [¶21] The stuff among which he had secreted himself may mean the carts, baggage, etc., brought by the people to Mizpeh. ### Verse 24 [¶23] God save the king - There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply יחי המלך yechi hammelech, "May the king live;" and so all the versions, the Targum excepted, which says, May the king prosper! The French Vive le roi! is a proper version of the Hebrew. ### Verse 25 [¶25] The manner of the kingdom - It is the same word as in [1Sam 8:9]; and doubtless the same thing is implied as is there related. But possibly there was some kind of compact or covenant between them and Saul; and this was the thing that was written in a book, and laid up before the Lord, probably near the ark. ### Verse 26 [¶27] A band of men - Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See [1Sam 11:5]. ### Verse 27 [¶29] Brought him no presents - They gave him no proofs that they acknowledged either the Divine appointment or his authority. The Arab chiefs are, to this day, when on a march or excursion of any kind, supplied with every necessary by the free-will offerings or presents of the people in the villages or places where they encamp. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the pretense that such a person as Saul could not be a deliverer of Israel. How, say they, shall this man save us? ### Introduction [¶31] Nahash, king of the Ammonites, besieges Jabesh-gilead; and proposes to its inhabitants the most degrading conditions of peace, [1Sam 11:1], [1Sam 11:2]. They apply to their brethren for help, [1Sam 11:3], [1Sam 11:4]. Saul hears of their distress; takes a yoke of oxen, hews them in pieces, and sends them throughout the coasts of Israel, with the threat that all who did not come to his standard should have his cattle served in like manner; in consequence of which he is soon at the head of an army of three hundred and thirty thousand men, [1Sam 11:5-8]. He sends to Jabesh-gilead, and promises help, [1Sam 11:9], [1Sam 11:10]. Saul attacks the Ammonites next morning, and gives them a total overthrow, [1Sam 11:11]. The people are greatly encouraged, and propose to put to death those who are opposed to Saul's government: but this he prevents, [1Sam 11:12], [1Sam 11:13]. Samuel leads the people to Gilgal: they offer sacrifices, and renew the kingdom to Saul, [1Sam 11:14], [1Sam 11:15]. ### Verse 1 [¶33] Nahash the Ammonite - In the Vulgate this chapter begins thus: Et factum est quasi post mensem, "And it came to pass about a month after." This addition appears also in the principal copies of the Septuagint; though it is wanting in the Complutensian edition, both in the Greek and Latin, and is not acknowledged by any of the Oriental versions. But it is in Josephus, and probably was inserted from him into some copies of the Septuagint, and thence into the Vulgate. It appears to be of very little authority. [¶34] We know little about Nahash; there was a king of this name among the Ammonites in the time of David, [2Sam 10:2], but probably not the same person. Nahash might have been a common name of the Ammonitish kings. [¶35] Make a covenant with us - They found they were in no condition to risk a war; and they wish to have peace, and desire to know his conditions. ### Verse 2 [¶37] I may thrust out all your right eves - This cruel condition would serve at once as a badge of their slavery, and a means of incapacitating them from being effective warriors. Theodoret observes, "He who opposes his shield to the enemy with his left hand, thereby hides his left eye, and looks at his enemy with his right eye; he therefore who plucks out that right eye makes men useless in war." Josephus gives the same reason. ### Verse 3 [¶39] Give us seven days respite - Such promises are frequently made by besieged places: "We will surrender if not relieved in so many days;" and such conditions are generally received by the besiegers. ### Verse 4 [¶41] Then came the messengers to Gibeah - It does not appear that the people of Jabesh-gilead knew any thing of Saul's appointment to the kingdom, for the message is not directed to him but to the people. [¶42] The people lifted up their voices and wept - They saw no hope of deliverance, and they expected that their reproach would be laid on all Israel. ### Verse 5 [¶44] Saul came after the herd - He had been bred up to an agricultural life, and after his consecration he returned to it, waiting for a call of Divine providence, which he considered he had now received in the message from Jabesh-gilead.