John Kitto Morning Bible Devotions: July 28

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John Kitto Morning Bible Devotions: July 28

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The Seer

1Sa_9:9

The further progress of the narration of Saul’s visit to Samuel, brings before us a very curious piece of information, which is introduced in the way of a parenthesis—“Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, let us go to the Seer: for he that is now called a Prophet was beforetime called a Seer.” Some have argued from this, that the book was written at a later period than is commonly ascribed to it, since it refers to a custom of language existing in the time of Samuel, but extinct in the time of the writer. Others allege that these words might have been written by Samuel himself towards the close of his life, when he might with propriety notice that in his younger days, and quite down to the anointing of Saul—“when there was no open vision.” and afterwards when there was scarcely any that had it but himself, he used to be called “the seer;” but that in his latter days, when there were many that had the vision of prophecy, and schools of the prophets had been established, it was more common to call them “prophets.” In this explanation it seems, however, to have been overlooked, that the name Seer continued in use long after the death of Saul, and that with a pointed discrimination. Thus, down to the time of Solomon, we have Gad and Iddo the seers, while their contemporary Nathan is always called a prophet, never a seer. We therefore think there is more probability in the opinion, that this verse is an explanation inserted by a later hand. There are many such explanations of archaic customs and names to be found in the early books of Scripture, and their introduction is usually ascribed to Ezra; and we would not willingly regard even these incidental illustrations interwoven with the sacred text, as the work of any hand less than inspired, as Ezra’s was. The distinction between seer and prophet is intelligible enough. The seer was one who “beheld things invisible to mortal sight,” visions of God; and it is expressly said of Iddo, the last to whom the name of seer is given, that “he saw visions of God against Jeroboam,” 2Ch_9:29. Elisha, though never called a seer, was no less so, when he beheld the chariots and horses of fire, that his servant saw not until his eyes were opened. Nor less a seer was Ezekiel, so eminent for his frequent and elaborate visions. In later times, however, the utterances of the prophets, and the vision on which these utterances were founded, embraced a wider scope into the future, and the predictive character of their disclosures becoming proportionally more prominent and signal, they came to be more universally designated as “prophets,”—that is, in the primary sense, foretellers of things to come.

As Saul and his attendant went up the hill to the town, they met some maidens coming out to draw water, the wells being usually outside the towns in Palestine. Of them they inquired—“Is the seer here?” In reply to this a long recital was given; so unusually long for maidens to give to a simple question from a stranger, as to have suggested to some Rabbinical commentators, that the damsel who acted as spokeswoman was charmed by the personal graces of the tall traveller, and sought by this means to detain him and engage his attention. Her communication is interesting to us, whatever Saul may have thought of it. The purport of it was, that Samuel had come that day to the city, for there was to be “a sacrifice of the people today in the high place;” and if they made haste, they might come up with him before he got thither and sat down to eat with the people; for if not, they would scarcely be able to see him, and speak with him of their private matters for some time, if at all that day. The people would not, it was added, sit down to meat until Samuel came “to bless the sacrifice.” That a feast was to be made of the sacrifice, implies that this was some holy festival occasion, upon which peace-offerings were sacrificed, and afterwards eaten by the people. With regard to the fact of sacrifice being offered in this manner under the sanction of the prophet, we shall add nothing here to what we have lately had occasion to state on that point; and as to the sacrificing in high places, we are content to note, that the practice has here the sanction of Samuel’s example, intending to look into the matter more fully hereafter. The blessing the sacrifice must mean the asking of a blessing upon the food before the meal—an old and universal practice among the Israelites, which we, as a nation, have but imperfectly adopted. This was done at every common meal, and much more at a solemn festival like this. The present, however, is the first recorded example of the custom. The Jewish commentators give us what they apprehend to have been the “blessing” used on such occasions as this: “Blessed be thou, O Lord our God, the King of the world, who hath sanctified us by commandments, and commanded us to eat the sacrifice.”

With this information Saul hastened on, and on his way met Samuel himself. The prophet, though virtually the ruler of Israel, and about to preside at a high festival, was undistinguished—such were the simple manners of these ancient times—by his dress, or by the presence of attendants or disciples, from an ordinary townsman; and as such Saul addressed him, and inquired the way to the seer’s house. Now Samuel had previously received a Divine intimation, which enabled him at once to recognize in the stranger the man whom the Lord had chosen to meet the demands of the people for a king, and to deliver them from the hands of their enemies. Having received this intimation, and being new conciliated by the noble carriage and ingenuous aspect of the man, the generous-hearted prophet threw himself with cordiality and kindness into his interests, subject always to his higher duty to the supreme interests of the Hebrew commonwealth, until, and even after, the career of Saul had developed the qualities which rendered him unfit to reign.

In answer to Saul’s question, Samuel answered—“I am the seer,” and proceeded to invite him to the feast, and to remain with him until the morrow; and to reconcile him to the delay, assured him that the lost asses had been found—and now, said the prophet, “On whom is all the desire of Israel? Is it not on thee, and on all thy father’s house?” Little interest as Saul had taken in the matter, he could not misunderstand this. But he replied as one who, having; no doubt that some person of high standing and character would be appointed king, had no suspicion that Samuel could be in earnest in thus speaking to a man so obscure as himself.

Without any further explanation, Samuel conducted him to the feast. There, in the presence of the chief men of the town, he assigned to this travel-worn but noble-looking stranger, the place of honor, which we know was the right-hand corner, and directed the cook to set before him the most distinguished portion of the meat. This was the shoulder; and it seems to have been, under Samuel’s direction, reserved for this purpose. We apprehend that this was the right shoulder, which, as the due of the sacrificer, had been assigned to Samuel, and which he had thus directed to be prepared for the expected guest. We the rather think this, as we are aware of no distinction belonging to the left shoulder; whereas the assignment of the right shoulder, the priestly joint, to the stranger, was a most remarkable distinction and honor, well calculated to draw general attention to him, and, together with his remarkable figure, and the honorable place assigned him, to lead to the expectation of some remarkable disclosures respecting him.

No disclosures were then, however, made. The time was not come. Samuel took Saul home with him after the feast, which seems to have been held towards the close of the day; and, before retiring to rest, communed with him privately as they walked together upon the flat roof of the house. Note: Concerning such flat roofs and their uses see Vol. 2, page 228. The subject of this conversation is not stated; but from what took place the next morning, there can be little doubt that the prophet apprized him more fully of the high destinies that awaited him, and tried to impress upon him the true position which he would occupy in a state so peculiarly related to the divine King as that of Israel. Doubtless that memorable night was a wakeful one to both of them; and in the morning Samuel called Saul very early to his journey, and walked forth with him some way on his homeward road. When they had got beyond the town, Samuel desired Saul to send his servant onward, and when they were alone, the prophet drew forth a vial of oil, and consecrated him to his future office, by pouring the contents upon his head. We shall have a future occasion of illustrating this old custom of anointing kings; and it suffices to remark here, that the oil could hardly have been the holy anointing oil of the tabernacle, first used is the consecration of Aaron to the high-priesthood; and that the vessel was not a horn, but a vial, which held but a small quantity, and was brittle. The Rabbis point out the analogy between this and the anointing of Jehu, and note, superstitiously, that the reigns of Saul and Jehu, who were anointed from a vial, were comparatively short; whereas those of David and Solomon, who were anointed from a horn, were long.

Having anointed Saul, Samuel kissed him. Subjects of rank were wont to kiss a new king in token of homage and subjection—just as among us the hand of the sovereign is kissed now. There was no doubt something of this in the kiss of Samuel; but, under the peculiar circumstances, there must have been something more. It was also the kiss of congratulation upon the dignity to which he had been raised; and, while it indicated the dignified respect of Samuel to the man appointed to reign over the house of Israel, it also testified his cheerful acquiescence in the appointment, and his willingness to hand over the government to him. There is nothing churlish or reserved in the conduct of Samuel under these trying circumstances. It is noble, generous, and open —in all respects worthy of the man “asked of God” before his birth as a blessing, and from the womb consecrated to the Lord under the holy sanction of a mother’s vow. No man ever resigned the first power of the state into other bands with so much courtesy, tenderness, dignity, and grace. Samuel was truly a great man.