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exactions and cruel oppressions; perverting authority into tyranny, and changing subjection into slavery. (Marg. Ref.) And as these are the natural effects of absolute authority intrusted with a fallen creature prone to selfishness and folly; we ought consequently to prefer those limitations and restrictions, which are equally beneficial to the governors and the governed.-Run before his chariots. (11) Notes, 2 Sam. 15:1-6. 1 Kings 1:5,6.

Tenth. (15,17.) A second, or rather third, tithe out of the clear produce of their lands. (Notes, Gen. 47:23–26. Num. 18:21. Deut. 14: 22-29.)

V. 19-22. The elders of Israel were so resolutely bent on their own measures, that even this solemn protestation from their aged prophet, by the command of God himself, produced no effect! Not perceiving that it was their peculiar privilege to be unlike other nations, especially in this respect; they were bent on having a king, in order to become like them. (Note, Num. 23:9. Rom. 12:2.)-Amidst the sin and folly of this conduct, it should however be noted to their commendation, that they shewed great respect to Samuel. They did not attempt to set up a king of their own choosing, but sought his counsel and concurrence: and on an intimation from him, that their request would be granted, they put such entire confidence in him, that they departed quietly to their own houses. The history of the world cannot produce another instance, in which a public determination was formed to appoint a king; and yet no one proposed either himself or any other person to be king, but referred the determination entirely to God. (Note, Deut. 17:15.) Ambition of royal authority certainly was not the motive, in the leading men who supported this measure. The whole of their proceedings, even in this highly improper determination, shewed, how fully they were convinced, that the law of Moses was from God; and that, even in appointing a king, his directions must be observed, or rather that the decision must be referred implicitly to God himself.

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resignation disappointments in their children; and not be anxious to prefer or enrich them lest they should assist in inflaming their passions "The love of money is the root of all evil," and peculiarly odious and mischievous in magistrates and ministers. (Note, 1 Tim. 6:6—10. P. O. 6-12.)-Those who have been most active, disinterested, and useful, must expect to meet with ingratitude and neglect, as their recompense from man for their services; but every loss and injury will prove a real gain to those, who expect their gracious recompense from God alone. And surely we may cheerfully submit to be rejected, despised, and hated by those who reject, despise, and hate the Lord: nay, we should consider it as an honorable testimony, that we are acknowledged to stand on his part. (Note, 1 Pet. 4:12-16.)-Grace subdues and mortifies, and convictions restrain, human depravity; but in itself it is the same from generation to generation. Discontent, fondness of change, a desire of conformity to the world and of outward splendor, are natural to man, and follow him from the cradle to the grave, unless regenerated and new created by the Holy Spirit. No change of circumstances can cure these diseases; the dissatisfaction of the present situation is impatiently felt, the comfort of some other is eagerly and ignorantly conceived; and neither the counsels of wise men, nor the testimony of God, will suppress these inordinate desires. When the mind is thus disposed, the slightest circumstance serves as a pretext for rushing upon gratification; yet a pious man would grieve to give others by his conduct even an occasion of sin.-The Lord requires his servants rather to yield to the unjust and unreasonable desires of men, than to seem attached to earthly objects. And he frequently gives men their wishes in anger, to chastise their iniquity, and convince them of their folly.-When our grief or displeasure leads us to more fervent prayer and intercession in behalf of those who grieve us, nothing can injure or even long distress us; for the consolation of God will richly repay the injuries of men.-Under the troubles which Providence has allotted us, we may expect the supPRACTICAL OBSERVATIONS. ports of grace: but if we resolutely persist in Our lives are so short, and our faculties so choosing for ourselves; when we have exchangsoon impaired, that we ought to be active in the ed slight inconveniences for real grievances, service of God, while we possess health of body we shall have the aggravation of an accusing and vigor of mind: and then, under disqualify-conscience and the divine rebuke. And this ing infirmities, it will be our comfort to reflect, that our youth and strength were spent to some useful purpose.-No instructions or examples can overcome the bias of our fallen nature to evil; and the Lord communicates his sanctifying grace by wise and righteous rules, of which he does not deign to inform us: duty is our part, and consequences must be left with him.-External restraints may produce appearances which impose on the most discerning; yet when they are withdrawn, and temptations occur, the evil heart will discover itself; and prosperity has a natural tendency to increase bad propensities. Parents should therefore prepare to bear with

will often be the case; for those things which at a distance look pleasant, are generally most bitter when in actual possession.-The law of God, and the manner of men, are widely different; the former should be the rule of our conduct in the several relations of life; the latter the measure of our expectations from others.-As magistracy is the appointment of God and a great blessing, and as every form is liable to abuses; it is our wisdom to be thankful for the advantages, and patient under the inconveniences, of that gov ernment under which we live: and it is our duty to pray continually for our rulers, that they may govern us in the fear of God, and that we may

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-27.

land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.

6 And he said unto him, Behold now, there is in this city a man of God, and he is an honorable man; m all that

NOW there was a man of Benjamin, saith, cometh surely to pass; now, let he

a

name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of † power.

t

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2 And he had a son whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.

3 And the asses of Kish, Saul's father, were lost; and Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of & Shalim, and there they were not; and he passed through the land of the Benjamites, but they found them not.

5 And when they were come to the

a 14:51. 1 Chr. 8:30-33. 9:36 | 25,26. Jer. 9:23. -39. Acts 13:21. Cis. c 10:23. 17:4. Num. 13:33. *Or, the son of a man of Je-d 10:2. Judg. 5:10. 10:4.

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e Judg. 17:1. 19:1.

f 2 Kings 4:42. g Gen. 33:18. lim.

John 3:23. Sa

live in all godliness and honesty; thus "honoring God and the king, and not meddling with them that are given to change," or disposed, upon every imaginary grievance, or indeed on any account, to speak evil of the ruler of the people. (Notes, Rom. 13:1-6. Tit. 3:1,2. 1 Pet. 2:13 17. 2 Pet. 2:10,11.)-But the Lord's servants should behave so unexceptionably, that even those who injure them may not be able to impeach their integrity, or to withhold from them respect and confidence. And it is a hopeful symptom even in the evidently distempered state of individuals or collective bodies, when their desires of worldly objects can brook delay; and they can refer the time and manner of their being granted to the determination of Prov

idence.

NOTES.

us

go thither; peradventure he can shew us our way that we should go.

7 Then said Saul to his servant, But, the man? for the bread is spent in our behold, if we go, "what shall we bring vessels, and there is not a present to bring to the man of God: what have we?

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and said, Behold, I have here at hand 8 And the servant answered Saul again, the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way.

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9 (Before-time in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet, was beforetime called P a Seer.)

10 Then said Saul to his servant, "Well said; come, let us go: so they went unto the city where the man of God was.

h 1:1.

102. Matt. 6:25,28,34. Luke

12:11,22.

k 2:27. Deut. 33:1. 1 Kings 13:1. 2 Kings 6:6. 1 Tim. 6:11. 1 1 Thes. 2:10. 5:13.

m 3:19,20. Is. 44:26. Zech. 1: 5,6. Matt. 24:35.

Heb. is with us.

Heb. there is found in my

hand.

o Gen. 25:22. Judg. 1:1. p 2 Sam. 24:11. 2 Kings 17:13. 1 Chr. 26:28. 29:29. 2 Chr. 16: 7,10. Is. 29:10. 30:10. Am. 7: 12.

Heb. Thy word is good. 2 Kings 5:13,14.

n Judg. 6:18. 13:15.16. 1 Kings 14:3. 2 Kings 4:42. 5:5. 8:8. Heb. gone out of. ments, suited to that carnal principle which had dictated Israel's request.-The words translated "a choice young man, and a goodly," may literally be rendered, a chosen and goodly person, there being nothing in the original for young: and Saul had sons grown up to man's estate at this time. (13:1,2.)

V. 3-5. Marg. Ref.

V. 6-10. The servant of Saul seems to have known more of Samuel than Saul himself did; and he spoke very respectfully of him: yet both Saul and he looked on him rather as a diviner, or fortune-teller, than as a prophet, whose office it was to instruct them in the truth and will of God. It was no doubt customary in those days, to shew respect to prophets, and even to princes, by a present; but when they concluded, that Samuel would not be approached without some gift, they appeared to have judged of him by the mercenary diviners or magicians. (Num. 22: 7.)-The ninth verse was evidently inserted, as a comment, in after ages, perhaps by Ezra, who is supposed to have set forth a correct edition of the Scriptures then extant, under the superintendence of the Spirit of prophecy. In the days of Samuel, prophets were emphatically styled Seers, or men who are enabled to see divine things, that they may shew them to others. The word prophet had been used of Abraham: (Gen. 20:7.) but in the time of Samuel, in common conversation, the word Seer was more used: for the men of God were also called prophets. (3: 20.) And at length, the name Seer sunk into

CHAP. IX. V. 1, 2. (Marg. Ref. a.) It is wonderful, that some chief of the tribe of Judah did|| not now advance a claim to the kingdom, in virtue of Jacob's blessing: (Notes, Gen. 49:8-10.) but "it was of the LORD," that he might first give the Israelites such a king as they had set their hearts on, before he raised up for them a king after his own heart. (13:14. Note, 8:19-22.) The tribe of Benjamin, by the fatal catastrophe of Gibeah's wickedness, was reduced to be the least in Israel; but the individuals were enriched in proportion. (Judg. 20: 21: Note, 21:16-18.) Even, if Kish was of an inferior family in this tribe (21), he might be very wealthy; and his son was possessed of all external accomplish-disuse.

q

11 T And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?

12 And they answered them, and said, He is; behold he is before you: make haste now, for he came to-day to the city; or there is a sacrifice of the people today in the high place.

r

13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because s he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.

14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.

u

15 Now the LORD had told Samuel in his ear a day before Saul came, saying, 16 To-morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come

unto me.

17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of: this same shall Il reign over my people.

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Heb. in the ascent of the city.

१ Gen. 24:11,18-20. Ex. 2:16. Judg. 5:11.

t Or, feast. 16:2. Gen. 31:54. Deut. 12:6,7. 1 Cor. 5:7,8.

r 1 Kings 3:2-4. 1 Chr. 16:39. s Matt. 26:26. Mark 6.41. Luke 24:30. John 6:11,23. 1 Cor. 10:30. 1 Tim. 4:4. Heb. to-day.

t 17. Ps. 25:14. Am. 3:7. Mark

11:2-4. 14:13-16.

Heb. revealed the ear of Samuel. 20:2. 2 Sam. 7:27. Job 33:16. Marg.

u 10:2. 15:1. 16:3. 1 Kings 19: 15,16. 2 Kings 9:3-6.

x Ex. 2:25. 3:7-9. Ps. 25:18. y 16:6-12.

Heb. restrain in. 3:13. 2 Sam. 23:6,7. Neh. 13:19,25. Rom. 13:3,4.

V. 12-14. (Note, 7:17.) Shiloh, the place which God first chose to place his name there, had forfeited that distinction: no other place was appointed: the tabernacle, wherever it was at this time situated, did not contain the ark; and there was no tabernacle or altar at Kirjathjearim, where the ark remained. (Note 7:1,2.) These circumstances occasioned a kind of temporary suspension of the law against sacrificing in any other place, than that which the Lord had chosen: (Notes, Lev. 17:3-7. Deut. 12:5-|| 7.) and the cities of the priests and Levites, where the people resorted for instruction, seemed the most proper for that purpose. The highest parts of these cities were generally selected: and from this circumstance, the subsequent pertinacious attachment of the Israelites to the 'high places" seems to have been derived.Samuel, having burned upon the altar the appointed portion of the peace-offerings, previously to the sacred feast upon the remainder, poured out fervent prayers to the Lord for acceptance, and for his blessing on the service, as a religious ordinance to the good of the souls, as well as on

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21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou *** to me?

SO

22 And Samuel took Saul and his servant, and brought them into the parlor, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.

23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.

24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is ++ left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people. So Saul did eat with Samuel that day.

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the food for the refreshment of the bodies of those present. The simple manner, in which these circumstances are stated to strangers by the young maidens, implies that this was Samuel's constant practice on these occasions, and doubtless it was the general observance, in all the sacrifices at the tabernacle and temple, when true religion flourished; though at other times it would degenerate into a mere ceremony.

V. 16. (Marg. Ref.)-Save, &c.] When Is. rael grew slack in serving God, the Philistines recovered their authority: and though Saul did not reform the religion of Israel, yet in many instances he successfully fought their battles. (14: 17:)

V. 17-24. (Marg. Ref.) Samuel, as superintending the sacred feast, seems to have allotted to each guest his portion; but he expected, according to the divine monition, other guests besides those who had been previously invited. He had therefore given orders that the left shoulder, as the prime portion, (for the right belonged to the priest,) should be reserved, in case these guests should not come in time.

25 And when they were come down||while, ' that I may shew thee the word of from the high place into the city, Samuel God. communed with Saul upon h the top of the house.

26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, 'Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. 27 And as they were going down to the end of the city, Samuel said to Saul, * Bid the servant pass on before us, (and he passed on,) but stand thou still a

h Deut. 22:8. 2 Sam. 11:2. Neh. 8:16. Jer. 19:13. Matt. 10:27. Acts 10:9.

i Gen. 19:14. 44:4. Josh. 7:13.

Judg. 19:28.

k 20:38,39.

John 15:14,15.

Heb. to-day.

*

V. 25-27. Samuel conferred with Saul, and shewed him the intentions of God concerning him, privately, on the top of the house, (Marg. Ref. h,) to prepare him for the time, when he would be publicly, by lot, appointed to the kingdom. (Note, 10:17-22.)-All the circumstances of these transactions were calculated to prepare Saul's mind for what followed, and to shew him the interposition of God in it. (Notes, 2 Kings 9:1-13.)

CHAP. X.

Samuel anoints Saul, and dismisses him with directions, and with tokens which came to pass accordingly, 1-13. Saul answers the inquiries of his uncle, but conceals the matter of the kingdom, 14-16. Samuel convenes the people at Mizpeb, where Saul is chosen king by lot, 17-15. A few honorably attend him, but others despise him, 26, 27.

HEN Samuel took a a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be tain over his inheritance?

d

1 15:16. 2 Kings 9:5.6.

a 2:10. 9:16, 16:13. 24:6. 26:11.
2 Kings 9:3-6. Acts 13:21.
Rev. 5:8.

b 1 Kings 19:18. Ps. 2:12. Hos.
13:2.

c 8:9,19. 13:14.
2 Sam. 5.2.
Heb. 2:10.

cap

Josh. 5:14,15.

2 Kings 20:5.

d Ex. 19:5,6. Deut. 32:9. Ps. 78:71. 135:4. Jer. 10:16.

between mercenary diviners, and those who "seek not theirs but them;" or between blind watchmen and guides, and those who are Seers indeed. But the seeing eye and the hearing ear are, in this sense also, from the Lord; and to those that wait on him he will communicate the truths, which he would have them communicate to the people. But how shall those who are blind themselves, be seers for other men; or point out to them that Savior, of whom they have no knowledge? (Notes, Is. 56:9-12. Matt. 15. PRACTICAL OBSERVATIONS. 12-14.)-True grace teaches us to honor those We are never more likely to be unhappy, whom God has honored, though their advancethan when we have our outward portion or con- ment be attended by our degradation; but that nexions, according to the choice of our own respect should be shewn in such a way, as may hearts: we ought therefore to beg of God in best tend to bring them acquainted with the every thing to choose for us, and to teach us to truths and worship of God.-Without fervent acquiesce in his appointment.-True excellence prayer and praise, springing from a penitent, of character does not result from external ac- believing heart, a solemn sacrifice would have complishments; nor true felicity, from prosper- degenerated into a profane meal; and with them ous circumstances and outward splendor: and an ordinary meal becomes a spiritual sacrifice: inattention to these obvious truths occasions the but those who eat their food without thanking most fatal mistakes.-Diligence in business, and the Lord for it, or seeking his blessing on it, are good behavior in relative life, are commendable, scarcely distinguishable from brutes, or from but no sure tokens of genuine piety, or accept- Atheists; and the examples of eminent persons, ance with God.—We sensibly feel our temporal in such matters as these, may have a salutary losses, and bestow much pains to retrieve them: effect on those around them.-"Before honor is but how little do we attempt the salvation of our humility," and they who have well learned to souls, and how speedily are we weary in seeking obey, are most likely to be advanced to comit! Nay, if ministers could inform men how to mand, and to rule properly.-But how different secure their property, or recover it when lost, are the Lord's purposes concerning us, from our or to acquire wealth, they would be much more intentions for ourselves! Perhaps Saul was the respected and consulted than they now are, only man of the whole human race, who set out when employed in teaching them how to escape to seek asses, and literally found a kingdom: but eternal misery and to obtain eternal life! In- many have taken long voyages and journeys, or deed we all are naturally far more desirous to moved their habitations, to seek riches and learn our fortune, than our duty: so that curios-pleasures, who have been guided to places, ity and worldly motives are frequently the first where they have found the salvation of their means of bringing men acquainted with the souls; having met with those who addressed ministers and the word of God. And poor ser- them, as if informed of the secrets of their lives vants and mechanics are often better acquaint- and hearts; and having been thus led seriously ed, than the rich and great are, with Seers, the to regard the message of the Lord delivered by holy men of God, who teach the way of eternal them. If this has been our case, though our salvation: nay, in general, they have more re-worldly projects have all been frustrated, let us spect for them, as they have not so many things cease caring about it; for the Lord has given us to occupy their thoughts, or prejudice their that which is infinitely better. hearts against the truth. But many will speak of ministers as men of God, and honorable men whose words will certainly come to pass, who CHAP. X. V. 1. In the conversation of the neither comply with their exhortations, nor im- preceding evening and of that morning, Samuel itate their examples: and, being conscious that had doubtless given Saul all needful information, they do not choose to be at any expense in preparatory to this significant ceremony; and religion, they suspect, that the servants of God he probably joined with it exhortations, counteach for hire, and will do nothing without pay. sels, and prayers. (Marg. Ref. a. Notes, 2:35, Indeed there have always been so great a ma- 36. 16:13.)-The priests were anointed to their jority of this character, that inattentive observ-office, as types of Christ, and as implying their ers cannot readily understand the difference need of the communication of the Holy Spirit,

NOTES.

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3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine.

4 And they will salute thee, and give thee two loaves of bread, which thou shalt receive of their hands.

5 After that, thou shalt come to the m hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city,

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to furnish them for their sacred work; and for
the same reason the kings also were anointed.
(Note, Ex. 29:1-7.) In performing this sacred
rite, Samuel assured Saul of the Lord's choice of
him to be king of Israel, and of his own hearty
concurrence: and the kiss denoted affection and
subjection, and loyalty to him, as the LORD's
anointed. (Notes, Ps. 2:10-12.)-The law of
Moses is silent as to the anointing of kings: but
it seems to have been an ancient custom; (Judg.
9:8.) and when prophets conformed to it by
divine command, it obtained the force of a law.
-It does not appear, that Samuel used the holy
oil of the sanctuary on this occasion, or even
when he anointed David, but rather common
olive-oil: for he was at a distance from the tab-
ernacle. (16:1,13.)

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8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.

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a garrison of the Philistines, seems to have been at or near Gibeah, where Saul lived; and a high place for the worship of God was situated there (13). From the time of Samuel, there appear to have been seminaries, where pious young men were educated, under the tuition of some approved prophets, in the knowledge of divine things; upon whom God was frequently pleased to bestow the Spirit of prophecy: and they were very useful in preserving some sense of true religion in the land, when the priests and Levites neglected their duty; as it must be concluded that they generally did at this time. (Notes, 1 Kings 19:20,21. 2 Kings 2:1,3. 4:1.) The garrison of the Philistines did not, it seems, disturb them in their devout studies and exercises.The prophets frequently used solemn music, to V. 2. We may suppose, that Saul was ex- compose their minds for the illapses of the Spirceedingly surprised, and scarcely able to be-it of God; and many think, that they were imlieve what Samuel had said to him: to convince him therefore that the matter was from the Lord, Samuel prophetically, and very particularly, informed him of some incidents which he would meet with in his return. (Notes, Mark 11:1-11. 14:12-16.)

V. 3, 4. (Note, 9:12-14.) There seems to have been a high place at Beth-el, where priests attended to receive oblations, and to minister in their office: and these three men were going thither, in order to present peace-offerings; but, meeting Saul, they were secretly disposed by the Lord, to give him two loaves of bread, as a present, or tribute paid him after he had been anointed king.

mediately inspired to praise God in suitable hymns accompanying the music. (Notes, 2 Kings 3:15. 1 Cor. 14:26-33.) In these Saul was supernaturally enabled to join; as well as endued with extraordinary prudence and courage, qualifying him to govern the people of God. (Note, 1 Kings 3:5-14.)

V. 7. When Saul had by these signs been assured of his appointment to the kingdom, and especially when the Spirit of God had powerfully come upon him, and he was "turned into another man;" (Note, 9.) he must be left, without further particular directions, to act in general as circumstances required; depending on God for wisdom, assistance, and success. (Marg.

Plain of Tabor. (3) Tabor, in the lot of Zeb-Ref.)
ulun, or Issachar, (Marg. Ref. i,) in the north-
ern part of the land, lay so remote from Saul's
journey from Ramah to Gibeah, (26. 1:1. 9:5.)
that it is most likely some place in the neigh-
borhood of these cities was called "the plain of
Tabor," from its resemblance to the vicinity of
mount Tabor.

V. 8. The deliverance of Israel from the Philistines, though one great end of Saul's appointment to the kingdom, was not attempted till the second year of his reign. And at that time, Saub at Gilgal neglected to wait for Samuel, according to directions given him, which in some respects correspond with these. (Notes, V. 5, 6. The hill of God, which was kept by || 13:8-15.)-Saul was confirmed in the kingdom

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