1 Samuel 10:5

After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) After that thou shalt come to the hill of God.—These words should be rendered to the Gibeah of God. The writer here is alluding to Saul’s own city, afterwards known as “Gibeah of Saul.” The name of Gibeah, or Hill of God, was given to it on account of a well-known high place or sacrificial height in or hard by the town. We know that this sacred place was chosen by Samuel as the site of one of his “schools of the prophets.”

Where is the garrison of the Philistines.—These warlike Phœnician tribes seem gradually, after their great defeat at Mizpeh, to have again established themselves in various stations of the land, whence they harried the Israelites. A parallel to these marauding soldiers, so long the plague of Israel, might be found in the countless freebooters’ strongholds which, in the Middle Ages, were the curse especially of Germany, the terror of the peaceful trading folk of the rich countries of Central Europe.

A company of prophets.—These evidently belonged to one of those seminaries termed “schools of the prophets,” founded by Samuel for the training of young men. The foundation of these schools in different parts of the country was one of the greatest of the works of this noble and patriotic man. These schools seem to have flourished during the whole period of the monarchy, and in no small measure contributed to the moral and mental development of the people. Some of the youth of Israel who received in these schools their training became public preachers of the Word; for after all, this, rather than foretelling future events, was the grand duty of the prophet’s calling.

It is a grave mistake to conclude that all, or even the greater part, of these young men trained in the “schools of the prophets” were inspired in the usual sense of the word. The aim of these institutions, beside high mental culture, seems to have been to train the youth of Israel to love, and then live, noble pure lives. Dean Payne Smith calls attention to the remarkable fact that at David’s court all posts which required literary skill were held by “prophets.” He considers that it was owing to these great educational institutions which Samuel founded that the Israelites became a highly trained and literary people. “Prophets,” in the awful sense of the word as used by us—men who, as compared with their fellows, stood in a different relation to the Most High, who heard things which other men heard not, and saw visions unseen by any save themselves—men before whose eyes the veil which hid the dark future now and again was raised—were, after all, even among the people of God, very rare. In the course of a generation, one or two, or perhaps three, appeared, and were listened to, and their words in many cases, we know, preserved. These, for the most part, we may assume, received their early training in the “schools of the prophets,” but these famous institutions were never, as has often been popularly supposed, established in the hope of training up and developing such men, but were founded and supported with the intention of fostering what we should call the higher education in Israel; and in this, we know from the outset, these schools were eminently successful.

Dr. Erdmann, in Lange’s Commentary, accounts for this especial mention of the music which we know, from this and other passages, was carefully cultivated in these seminaries of the sons of the prophets, by suggesting that in these societies religious feeling was nourished and heightened by sacred music. It would be a mistake to attribute to this carefully cultivated music and singing that condition of ecstatic inspiration into which some of these companies appear to have at times fallen. We understand and know, however, very little respecting this state of ecstasy—what produced it, and how it affected those who had fallen into this strange condition. The object of the musical teaching of the schools of the prophets was, no doubt, to enable those who had studied in the seminaries to guide and direct the religious gatherings of the people, into which—as we know from the subsequent Temple service, the model of all popular sacred gatherings for worship—music and psalmody entered so largely.

With a psaltery, and a tabret, and a pipe, and a harp, before them.—The four instruments here mentioned indicate that even in this—which is often termed a semi-barbarous age—music had been long and carefully studied. The psaltery (nevel) was a species of lyre with ten strings, in shape like an inverted delta v, and was played with the fingers. The tabret (toph) was a hand-drum—a tambourine. Miriam (Exodus 15:20) is represented as using it to accompany her triumph song. The pipe (chalil) was a flute of reed, wood, or horn, and seems to have been ever a favourite instrument among the children of Israel. The harp (cinnor) was a stringed instrument, like the psaltery, only apparently larger, and was played usually with a plectrum. David, however, is represented in several psalms as playing on the “cinnor” with his fingers.

And they shall prophesy.—In this case the company from the “School of the Prophets” were, no doubt, singing some hymns or psalms in praise of the Eternal to the accompaniment of their musical instruments. Saul, as he drew near his home at Gibeah, would meet these men coming down from sacrificing on the high place of God, and as he listened to the sweet pure sounds he would be sensible of a something indescribable taking possession of his whole being; new thoughts—high grand thoughts—would chase away the aspirations and hopes of the past. Through his heart (see 1Samuel 10:9) would flash the memory of what Samuel had told him when alone on the house-top at Ramah—of the glory and future of Israel; a conviction would steal over him that he was the man of the future chosen by the Eternal to work His will among His people. The Saul of the vineyards and the corn-fields of the farm on the Ephraim hills would die, and a new hero-Saul would be born; and although quite untrained and untaught in the elaborate music of the choirs of the sons of the prophets, the really inspired Saul would lift up his voice in the choruses singing before him, and join with a new strange power in their glorious hymn to the Eternal—would pour out his whole heart and soul in thanksgiving to his God. Thus would the Spirit of the Lord come upon him.

Benson Commentary

1 Samuel 10:5. Thou shalt come to the hill of God — So called, either because they were wont to sacrifice here; or, because here was a school of the prophets, who were called men of God. A company of prophets — By prophets here, he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come, but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God’s work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Coming down from the high place — Probably from a sacrifice which they had offered in the high place: and now they praised God for his benefits in the following manner: With a psaltery — Such instruments being then used by the prophets and other persons, to compose their minds, and render them fit to receive divine communications, as well as to raise their affections to God, and to the contemplation of things spiritual and heavenly. They shall prophesy — Either sing God’s praises, as the word sometimes signifies, (Exodus 15:21; 1 Chronicles 25:3,) or speak of the things of God by a peculiar repulse of his Spirit.

Matthew Henry's Concise Commentary

10:1-8 The sacred anointing, then used, pointed at the great Messiah, or Anointed One, the King of the church, and High Priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. For Saul's further satisfaction, Samuel gives him some signs which should come to pass the same day. The first place he directs him to, was the sepulchre of one of his ancestors; there he must be reminded of his own mortality, and now that he had a crown before him, must think of his grave, in which all his honour would be laid in the dust. From the time of Samuel there appears to have been schools, or places where pious young men were brought up in the knowledge of Divine things. Saul should find himself strongly moved to join with them, and should be turned into another man from what he had been. The Spirit of God changes men, wonderfully transforms them. Saul, by praising God in the communion of saints, became another man, but it may be questioned if he became a new man.

Barnes' Notes on the Bible

Hill of God - Rather, "Gibeah" of God, and so in 1 Samuel 10:10. Two things are clear; "one" that Saul had got home when he got to Gibeah of God, for there he found his uncle, and no further journeying is so much as hinted at, and the same word "Gibeah" describes his home at 1 Samuel 10:26. The "other" that there was a high place at Gibeah just above the city, from which he met the company of prophets "coming down." Hence, it is obvious to conclude that the name "Gibeah of God" (which occurs nowhere else) was sometimes given to Gibeah of Saul on account of the worship on its high place, or, possibly, that the name "Gibeah of God" described the whole hill on a part of which the city Gibeah stood.

Where is the garrison of the Philistines - It seems strange that Samuel should give this description of Gibeah to Saul, who must have been so well acquainted with it. Possibly they may be explanatory words inserted by the narrator with reference to 1 Samuel 13:2.

Musical instruments were the accompaniments of the prophetic song 1 Chronicles 13:8; 1 Chronicles 25:3. The "Psaltery" is a kind of lyre with ten strings, in the shape of an earthen wine bottle (נבל nebel, whence νάβλα nabla) which was something like a sugar-loaf or a delta. The tabret is a kind of drum or tambourine, or timbrel, usually played by dancing women (Exodus 15:20; Judges 11:34. Compare Jeremiah 31:4). The pipe חליל châlı̂yl, literally the "bored" or "pierced" instrument) is a kind of flute used on occasions of joy and mirth Isaiah 5:12; 1 Kings 1:40; Psalm 68:25. The "harp" כנור kı̂nnôr, whence the Greek κινύρα kinura was a stringed instrument, and that played upon by David 1 Samuel 16:16; 1 Samuel 19:9; Psalm 43:4; Psalm 57:8.

Jamieson-Fausset-Brown Bible Commentary

5. the hill of God—probably Geba (1Sa 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Ch 25:1, 7).

Matthew Poole's Commentary

To the hill of God; a hill near Geba, or Gibeah of Benjamin, where a garrison of Philistines was, 1 Samuel 13:3, called here the hill of God, because it was a place devoted to the service of God; either for sacrifice, this being a high place, as it here follows; or for a school or college of prophets. To the city, adjoining to that hill.

A company of prophets: by prophets here, and in such-like places, he understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God, &c. For the term of prophesying is not only given to the most eminent act of it, viz. foretelling things to come; but also to preaching, as Romans 12:6 1 Corinthians 14:31,32 1 Thessalonians 5:20, and to the making or singing of psalms or songs of praise to God, as 1 Chronicles 25:1-3. And they that wholly attended upon these things are oft called

sons of the prophets, which were commonly combined into companies or colleges, as 2 Kings 2:3,5, that they might more conveniently edify and assist one another in God’s work; which institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things, as 2 Kings 2:3,5.

From the high place; where either their habitation was, or they had now been offering sacrifice. And although they used to perform this following exercise, either in their college, or in the place of their sacrifices; yet now they did it in the descent of the hill, which probably was beside their custom, and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him.

A psaltery, and a tabret, and a pipe, and a harp, before them; such instruments of music being then used by prophets and other persons, for the exhilaration and excitation of their spirits in God’s service. See 2 Kings 3:15.

They shall prophesy; either sing God’s praises, or speak of the things of God.

Gill's Exposition of the Entire Bible

After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, 1 Samuel 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, 1 Samuel 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, 1 Samuel 13:3 as there was at this place, as follows:

where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service:

and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it:

that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet

coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah:

with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times:

and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see 1 Chronicles 25:1, and in which sense it seems to be used in 1 Corinthians 11:4.

Geneva Study Bible

After that thou shalt come to the {c} hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

(c) Which was a high place in the city Kirjath-jearim, where the ark was, 1Sa 7:2.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. the hill of God] Or, Gibeah of God. Gibeah is the term used to denote ‘the bald rounded hills of central Palestine.’ This eminence was distinguished as Gibeah of God, or God’s hill, from the place of worship on its summit. It is probably to be identified with (a) Gibeah of Benjamin, which was a place of considerable importance (Jdg 19:20, compare 1 Samuel 13:2, &c.); and (b) Gibeah of saul, saul’s residence (1 Samuel 10:26, 1 Samuel 11:4). Its site is supposed by Dr Robinson to be the conspicuous hill called Tell el Fûl (hill of the bean), about 3 miles N. of Jerusalem; but Lieut. Conder inclines to the view that Saul’s city was Geba, and that the district round was first called Gibeah of Benjamin, afterwards Gibeah of Saul. Tent Work, II. 111. Geba is no doubt to be identified with Jeba, about 3 miles N. E. of Tell el Fûl.

the garrison of the Philistines] A military post established by the Philistines to maintain their hold upon the Israelites. See note on 1 Samuel 7:14. Cp. 1 Samuel 13:3-4 and 2 Samuel 8:6; 2 Samuel 8:14. The word has been otherwise explained to mean (a) a pillar, set up to mark the Philistine conquest, or (b) an officer for the collection of taxes; but 1 Chronicles 11:16 seems to require the sense “garrison.”

a company of prophets] A band of the organized society of prophets established by Samuel. See Introd. p. 33, and cp. 1 Samuel 19:20.

and they shall prophesy] Better, prophesying. The word has nothing to do with prediction here, but denotes the expression of religious feeling under the influence of inspiration in hymns and otherwise. See the notes on 1 Samuel 9:9 and 1 Samuel 18:10. In 1 Chronicles 25:1-3 the word is used of chanting psalms and set services. Such a procession of prophets was naturally accompanied by musical instruments. Cp. Exodus 15:20; 1 Chronicles 13:8; 2 Kings 3:15. The psaltery (Heb. nebel) and harp (Heb. kinnôr) were stringed instruments, the exact form of which is unknown: the tabret or timbrel (Heb. tôph) was a tambourine or hand drum: the pipe (Heb. châlîl) a kind of flute.

Pulpit Commentary

Verse 5. - The third sign was to be his taking part with the prophets in their religious exercises in the hill of God - really Gibeah, his own home. Gibeah is strictly a rounded hill, while Ramah is a height. This Gibeah ha-Elohim was probably that part of the hill on which the "high place" was situated, and which was evidently outside the city; for Saul, on his route homeward, met the troop of prophets descending from it. For "Gibeah of Saul" see 1 Samuel 9:1; but, as Conder remarks, this name was given to a district as well as to a town, inasmuch as Ramah is described as situated within it - 1 Samuel 22:6 ('Tent Work,' 2:111). The garrison of the Philistines was probably on some height in this district, and, coupled with the mention of similar military posts elsewhere (1 Samuel 13:3; 1 Samuel 14:4), shows that most of the tribe of Benjamin was subject to that nation, and disarmed (1 Samuel 13:19); but probably, as long as the tribute was paid, its internal administration was not interfered with A company of the prophets. At Gibeah Samuel had established one of his "schools of the prophets," by means of which he did so much to elevate the whole mental and moral state of the Israelites. The word rendered company literally means a cord or line, and so a band of people. These prophets were descending from the Bamah (see on 1 Samuel 9:12), where they had been engaged in some religious exercise, and were chanting a psalm or hymn to the music of various instruments. Music was one of the great means employed by Samuel in training his young men; and not only is its effect at all times elevating and refining, but in semi-barbarous times, united, as it is sure to be, with poetry, it is the chief educational lever for raising men's minds, and giving them a taste for culture and intellectual pleasures. The musical instruments mentioned are the psaltery, Hebrew, nebel, a sort of harp with ten strings stretched across a triangle, the longest string being at its base, and the shortest towards its apex; the tabret, Hebrew toph, a tambourine struck by the hand; the pipe, Hebrew, chalil, i.e. "bored" or "pierced," so called from the holes bored in it to make the notes, and being probably a sort of flute; and, lastly, the harp, Hebrew, cinnor, a sort of guitar, chiefly used for accompanying the voice, and sometimes played with the fingers, and sometimes with a plectrum or quill. There is nothing to indicate that there was only one of each of these instruments, so that the articles would be better omitted. No doubt every prophet was playing some one or other of them. And they shall prophesy. The conjugation used here is not that employed for the prediction of future events, but means, literally, and they will be acting the prophet, the right word for men who were in training for the prophetic office (see 'Prophecy a Preparation for Christ,' 2nd ed. p. 50). They were really engaged in chanting God's praises with fervour, and this was no doubt one of the methods employed by Samuel to refine and spiritualise their minds. Years afterwards David was thus educated, and learned at one of Samuel's schools that skill in metre and psalmody which, added to his natural gifts, made him "the sweet singer of Israel." For prophesying, in the sense of playing instruments of music see 1 Chronicles 25:1-3, and in the sense of chanting, 1 Kings 18:29. 1 Samuel 10:5

Keil and Delitzsch Biblical Commentary on the Old Testament

The third sign (1 Samuel 10:5, 1 Samuel 10:6) Saul was to receive at Gibeah of God, where posts of the Philistines were stationed. Gibeath ha-Elohim is not an appellative, signifying a high place of God, i.e., a high place dedicated to God, but a proper name referring to Gibeah of Benjamin, the native place of Saul, which was called Gibeah of Saul from the time when Saul resided there as king (1 Samuel 10:16 : cf. 1 Samuel 11:4; 1 Samuel 15:34; 2 Samuel 21:6; Isaiah 10:29). This is very apparent from the fact that, according to 1 Samuel 10:10., all the people of Gibeah had known Saul of old, and therefore could not comprehend how he had all at once come to be among the prophets. The name Gibeah of God is here given to the town on account of a bamah or sacrificial height which rose within or near the town (1 Samuel 10:13), and which may possibly have been renowned above other such heights, as the seat of a society of prophets. פלשׁתּים נצבי are not bailiffs of the Philistines, still less columns erected as signs of their supremacy (Thenius), but military posts of the Philistines, as 1 Samuel 13:3-4, and 2 Samuel 8:6, 2 Samuel 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connected with what was about to happen to Saul there. At the place where the Philistines, those severe oppressors of Israel, had set up military posts, the Spirit of God was to come upon Saul, and endow him with the divine power that was required for his regal office. "And it shall come to pass, when thou comest to the town there, thou wilt light upon a company of prophets coming down from the high place (bamah, the sacrificial height), before them lyre and tambourin, and flute, and harp, and they prophesying." חבל signifies a rope or cord, then a band or company of men. It does not follow that because this band of prophets was coming down from the high place, the high place at Gibeah must have been the seat of a school of the prophets. They might have been upon a pilgrimage to Gibeah. The fact that they were preceded by musicians playing, seems to indicate a festal procession. Nebel and Kinnor are stringed instruments which were used after David's time in connection with the psalmody of divine worship (1 Chronicles 13:8; 1 Chronicles 15:20; Psalm 33:2; Psalm 43:4, etc.). The nebel was an instrument resembling a lyre, the kinnor was more like a guitar than a harp. Toph: the tambourin, which was played by Miriam at the Red Sea (Exodus 15:20). Chalil: the flute; see my Bibl. Archaeology, ii. 137. By the prophesying of these prophets we are to understand an ecstatic utterance of religious feelings to the praise of God, as in the case of the seventy elders in the time of Moses (Numbers 11:25). Whether it took the form of a song or of an enthusiastic discourse, cannot be determined; in any case it was connected with a very energetic action indicative of the highest state of mental excitement. (For further remarks on these societies of prophets, see at 1 Samuel 19:18.)