1 Samuel 10:24
And Samuel said to all the people, See you him whom the LORD has chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.
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EXPOSITORY (ENGLISH BIBLE)
10:17-27 Samuel tells the people, Ye have this day rejected your God. So little fond was Saul now of that power, which soon after, when he possessed it, he could not think of parting with, that he hid himself. It is good to be conscious of our unworthiness and insufficiency for the services to which we are called; but men should not go into the contrary extreme, by refusing the employments to which the Lord and the church call them. The greater part of the people treated the matter with indifference. Saul modestly went home to his own house, but was attended by a band of men whose hearts God disposed to support his authority. 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. Others despised him. Thus differently are men affected to our exalted Redeemer. There is a remnant who submit to him, and follow him wherever he goes; they are those whose hearts God has touched, whom he has made willing. But there are others who despise him, who ask, How shall this man save us? They are offended in him, and they will be punished.Among the stuff - Rather, "the baggage." The assembly was like a camp, and the baggage (impedimenta) of the whole congregation was probably collected in one place, where the wagons were arranged for protection. 17-25. Samuel called the people together … at Mizpeh—a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation. There is none like him among all the people; as to the height of his bodily stature, which was in itself commendable in a king, and some kind of indication of great endowments of mind.

God save the king, Heb. Let the king live, to wit, long and prosperously; for an afflicted life is reputed a kind of death, and is oft so called. Hereby they accept and own him for their king, and promise subjection to him. And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus (k), an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made:

that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity:

and all the people shouted; made a general ado:

and said, God save the king; or "let the king live" (l); they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity.

(k) Apud Euseb. Praepar. Evangel. l. 9. c. 30. p. 447. (l) "vivat rex", Pagninus, Montanus, &c.

And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.
EXEGETICAL (ORIGINAL LANGUAGES)
24. that there is none like him among all the people] Stress is again laid on Saul’s imposing stature as a natural qualification for his office. He was “a princely person and of a majestic aspect.” See note on 1 Samuel 9:2.

God save the king] Lit. “Let the king live.” Vulg. “Vivat Rex:” and so the Fr. “Vive le Roi,” and so Wyclif: “Lyve the kyng.” Cp. 1 Kings 1:25; 1 Kings 1:34; 1 Kings 1:39; 2 Kings 11:12; 2 Chronicles 23:11. The familiar phrase of the E. V. appears to occur first in the Genevan Bible (1560). Coverdale (1535) has “God save the new kynge.” It was probably adopted from the liturgical response, “O Lord save the king” (Domine salvum fac regem), which is taken from the Vulgate version of Psalm 20:9."But before proceeding to the election itself, Samuel once more charged the people with their sin in rejecting God, who had brought them out of Egypt, and delivered them out of the hand of all their oppressors, by their demand for a king, that he might show them how dangerous was the way which they were taking now, and how bitterly they would perhaps repent of what they had now desired" (O. v. Gerlach; see the commentary on 1 Samuel 8). The masculine הלּחצים is construed ad sensum with המּמלכות. In לו ותּאמרוּ the early translators have taken לו for לא, which is the actual reading in some of the Codices. But although this reading is decidedly favoured by the parallel passages, 1 Samuel 8:19; 1 Samuel 12:12, it is not necessary; since כּי is used to introduce a direct statement, even in a declaration of the opposite, in the sense of our "no but" (e.g., in Ruth 1:10, where להּ precedes). There is, therefore, no reason for exchanging לו for לא.
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