I've inserted the spiritual commentary into the literal. These can be identified by the fact that I have indented them. This was translated using ChatGPT
1 Sam 9:1 The institution of the first king of Israel is described here. "And there was a man of Benjamin", that is, born from the tribe of Benjamin, "named Kish, the son of Abiel." In the First Book of Chronicles, it is held that "Ner begat Kish, and Kish begat Saul"; why then is Kish called the son of Abiel? To this, there is an answer in the aforementioned book of Chronicles regarding the sons of Zeror, Bechorath, and Aphiah, the son of a man of Gemini (Jemini). Some say that Gemini was a very lowly man in the tribe of Benjamin, which is often read as a reproach to his posterity. For Saul, in humbling himself and proving himself unworthy to reign, does he not say: "Am I not a son of Gemini, and my kindred the last among all the families of the tribe of Benjamin?"
However, it is protested that Kish was a man of power and noble, and Saul was strenuous. Others say that "Benjamin" and "son of Jemini" signify the same thing, since Ben is "son" and Jamin is interpreted as "right hand" (son of the right hand). But this response seems to be opposed by Saul’s own words: "Am I not a son of Jemini?" If they meant the same thing, it would be redundant. Unless perhaps it is said that here it is taken for "Benjamite," meaning "I am a Benjamite of the seed of Benjamin." Kish was "fortis robore", strong in might—he was robust perhaps only in body, but also in heart as a man of valor.
1 Sam 9:2 "And he had a son whose name was Saul, a choice man." One might ask: if he was "choice" (elect), was he therefore predestined? But in the Scriptures, "elect" is frequently used differently than for the predestined, as in the Psalm: "I will not communicate with their elect." He was "choice" in that he was an elegant man of great natural prerogatives and morally good. "And there was not among the children of Israel a goodlier person than he"; that is, no one more suitable for the office of king because he was tall, robust, beautiful, and virtuous. Through these words, the specific excellence of Saul in every virtue is specially hinted at, on account of which no one in the people of Israel was more worthy than he of the kingdom. For according to Origen, he who is better, more perfect, and wiser in all the people is to be chosen to preside. Although in a contentious court it suffices to choose one who is good and sufficient, in the court of conscience it is necessary to choose the better one, or the one whom conscience judges best and most worthy of primacy.
"From his shoulders and upward he appeared above all the people", that is, he was of great stature, which is fitting for a prince. Thus he is commended for his eminence in both natural and gratuitous gifts.
1 Sam 9:3-4 "And the asses of Kish, Saul’s father, were lost"; that is, they were missing for a time and thought to be gone. "And Kish said to Saul his son: 'Take one of the servants with thee, and arising, go and seek the asses.' " For the sake of solace, or for the expedition of the business, or because of the honorability of Saul himself, his father willed that he should not go alone but with a minister. When they had passed through Mount Ephraim and the land of Shalisha and had not found them, they passed through the land of Shalim—of which it is written in John: "John was baptizing in Aenon near Shalim"—and they were not there; and they passed through the land of Gemini and found them not.
Through the figure of Kish, any prelate or superior is designated; through his son Saul, a virtuous subject is represented, whom God the Father, through Samuel (who signifies Christ), sets over His flock as a king—that is, as a prelate for the people seeking leadership. For he who stands out among his peers in wisdom and virtue is truly worthy of being a prelate.
Such a person is commanded to seek the lost asses, which signify raw and unrefined souls wandering through "diverse places"—that is, hither and thither through the steep precipices of vice. When he is unable to find them by his own strength, he must take refuge in Christ to be aided by His direction. Thus Christ, seeing him solicitous for the salvation of others, invites him to eat with Him at the table of wisdom, refreshing him with the fourfold understanding of Scripture. He reveals to him how those wandering souls may be found—souls that are sometimes converted by other good men and not always by their own proper pastors.
1 Sam 9:5 When they had come to the land of Zuph (Suph), some understand this to refer to the ancestor of Samuel. Because they had not found them, Saul said to the servant: "Come, let us return, lest perhaps my father forget the asses and be solicitous for us." He feared his father would be so anxious for them that he would stop worrying about the asses. Saul knew he was most dear to his father, yet out of humility, he includes his servant by saying "solicitous for us." In this, the goodness and prudence of Saul appear, for he realistically estimated and sympathized with his father's grief.
1 Sam 9:6 The servant said to him: "Behold, there is a man of God in this city" (namely in Ramathaim-Zophim), a prophet adorned with the nobility of all virtues; "all that he saith cometh certainly to pass." He speaks here of prophecy. "Now therefore let us go thither, if perhaps he may tell us of our way" regarding the business of the asses. It is a wonder that Saul did not know or consider that Samuel was a prophet living in Ramah; I think he knew it habitually but had not focused on it.
1 Sma, 9:7-8 Saul said to his servant: "Behold, we go: what shall we bring to the man of God? The bread is spent in our bags"; that is, the viaticum we took for the road is consumed, "and we have no present to make to the man of God, nor anything else." Lyra notes the Hebrew uses a term for "encenia" (dedication gift), but I think the name is equivocal. The servant answered: "Behold, there is found in my hand the fourth part of a sicle of silver." By putting his hand in his purse, he drew out a coin worth a fourth of a silver stater. A stater is half an ounce, worth five usual coins. "Let us give it to the man of God, that he may tell us our way."
Christ is "in the city"—that is, in the Church Militant and Triumphant. Whoever wishes to go to Him must bring something to offer Him, as it is written: "Thou shalt not appear empty before the sight of thy God." Therefore, one ought to offer Him prayer, praise, thanksgiving, and due service.
If Saul and the servant were giving money to the Prophet as a price for a spiritual act or prophetic denunciation of truth, it would have been illicit and simoniacal. If, however, they gave it as a stipend or out of urbanity and as a liberal little gift so as not to stand empty-handed before the Prophet, or as a token of goodwill to suggest they hoped to know something, it was not illicit. Truly, as Josephus writes, Saul erred in thinking the Prophet would accept gifts; Samuel is not read to have accepted them, nor Saul to have offered them. As Jerome says: "If it was for the support of life, it was not the price of prophecy."
1 Sam 9:9 The following section, "Formerly in Israel..." up to the words of Saul, are not the words of Saul but of the author of the book. According to Bede, these are the words of Ezra, who, in repairing this book and other Scriptures burned by the Chaldeans, interposed these words: "Formerly in Israel, when any man went to consult God, he spoke thus: 'Come, let us go to the Seer.' " For he who is called a "Prophet" today was called a "Seer" formerly. Different names are imposed on the same thing according to different properties and actions. They were called Seers from the act and excellence of interior vision by supernatural revelation, as they mentally foresaw many future things; and they are Prophets from the denunciation of such things, namely from pro-fando (speaking forth) things far off or removed from the knowledge of others.
1 Sam 9:10-12 Saul said to his servant: "Thy word is very good." Before he had said, "Behold, we go," but now "Thy word is very good." From this, his goodness, docility, and humility shine forth. The Hebrews say the servant was Doeg the Edomite, who was later the chief of Saul's shepherds; he promoted him later because he had gone with him when he was anointed king and led him to Samuel. "And they went into the city in which the man of God was." As they were climbing the hill to the city, they found maidens coming out to draw water, and said to them: "Is the Seer here?" They answered: "He is; behold, he is before thee." That is, you are a short distance from him because he is in the town in a higher place. "Make haste now, for he came today into the city, for there is a sacrifice of the people today in the high place." He himself will offer a peace offering on behalf of the people in a sublime place; one part of the victims belonged to the sacrificing priest, and the other parts to the offerers to be eaten by them. Jerome feels "sacrifice" is used here for the banquet Samuel had prepared on the calends (the beginning of the month). How it was permitted for Samuel, who was not a priest, to sacrifice in high places has been discussed previously.
The Spiritual Significance of the Maidens
By the maidens going out to draw water, we rightly understand innocent or simple persons who, with pious desires and good works, confidently approach the throne of grace at the fountain of wisdom. They draw the Word of God "in the high places" from the evangelical books as if from the "fountains of the Savior," and from the words and sacraments of the Gospel. Having received grace themselves, they charitably impart it to others and show how Christ may be found.
For they say: "Behold, He is here." Indeed, Christ is present everywhere, having promised His own: "Behold, I am with you all days." He is "before thee," for He is not far from any one of us; rather, He anticipates those who desire Him and shows Himself to them joyfully in their ways. Indeed, to the one who does what lies within them, God is soon graciously present, for He gives abundantly to all who approach and pray to Him in truth. Many times He even anticipates those who are not yet seeking Him.
Yet, as Saint Ambrose says, no one seeks Christ worthily with sloth; to seek that incomparable and infinite Good with laziness and negligence is to value it cheaply. Therefore He says through Isaiah: "If you seek, seek; return and come." That is, if you desire and study to obtain Him through grace, seek Him worthily, with your whole heart and with the "tribulation of your soul."
1 Sam 9:13 "As soon as you come into the city, you shall immediately find him, before he go up to the high place to eat." For the people invited by Samuel will not eat until he comes, because he will "bless the victim"—that is, the food offered as a peace offering—"and afterwards they shall eat that are invited. Now therefore go up, for today you shall find him." These maidens first spoke in the singular to Saul, "Behold, before thee," but now speak in the plural to both him and his servant. Perhaps they spoke to Saul as the principal person, but then seeing how familiarly and socially he behaved toward his servant, they spoke to both. These maidens were quite wordy after the manner of women, saying much more than they were asked and instructing unknown men. Indeed, being fellow-tribesmen of such a great Prophet, they were eager to boast of knowing the holy Seer's customs. Some affirm that, admiring the beauty and stature of Saul and delighted by his handsomeness, they desired to look at him longer and thus detained him with words.
The Daily Sacrifice and the High Place
"For today He comes into the city." The Lord and Savior daily enters the Church through His indwelling and through His manifold actions, as He Himself testifies: "My Father worketh until now, and I work." "For the sacrifice of the people is today in the high place." The Christian people, through the hands of their priests, daily offer and sacrifice to the Father His only-begotten Son in the sublimity of Catholic truth and in the "high place" of devotion and the fortress of contemplation.
"Entering the city, you shall immediately find Him." For whoever is incorporated into the Church immediately finds Christ. To the one who enters this city through faith and charity, it is immediately told what they ought to do.
"Now therefore go up." This is what the Apostle admonishes: "Seek the things that are above, where Christ is sitting at the right hand of God; mind the things that are above, not the things that are upon the earth." That is, contemplate and love the divine, heavenly, and eternal things. By the intuition and love of these things, consider all sensible and carnal things as nothing.
1 Sam 9:14-16 "And they went up into the city. And when they were in the midst of the city, behold Samuel was coming out to meet them." He did not come by chance, but by purpose. "For the Lord had revealed to the ear of Samuel"; that is, He had secretly manifested it to him, as one who whispers in the ear, the day before Saul came, saying: "Tomorrow, about this same hour, I will send thee a man of the land of Benjamin, and thou shalt anoint him to be prince over my people Israel: and he shall save my people from the hand of the Philistines." God often grants more than He promises, as pertains to a most liberal Lord. Thus later He saved His people through Saul not only from the Philistines but from many others, and specifically from Nahash the king of the Ammonites.
A question arises: when Samuel later says that the coming of Nahash was the occasion for asking for a king, why did the Lord not say "He shall save my people from the hand of the Ammonites"? It can be said that the Ammonites were not as harsh or powerful as the Philistines; therefore, by giving a promise of restraining the Philistines, the overthrow of the Ammonites was understood. Saul saved Israel from the Philistines frequently and in part, though not always or totally, for he was finally killed by them. Where the Lord says "He shall save," it can be understood that he would have utterly overcome the Philistines had he not merited to succumb through sin; for such promises are understood with the condition "unless an obstacle be placed."
"Because I have looked upon my people" with the eye of piety to succor them. This seems a wonder, since the Lord had previously appeared to be repulsed by their request for a king. Though it would have been just for the Lord to leave them, in His great mercy He rendered good for evil. To this, the devout prayers of some also cooperated. Therefore it is added: "For their cry is come unto me"; that is, their fervent prayer is accepted, or the groan of their affliction and oppression—which is one of the four things that cry out for vengeance before God. As the verse says: "The voice of blood, the voice of Sodom, the voice of the oppressed, and the wages withheld from laborers cry out before God."
1 Sam 9:17 "And when Samuel had looked upon Saul, the Lord said to him"—specifically to Samuel, by an internal revelation or address made through an angel, for prophetic revelations are made through angels as the divine Dionysius teaches—"Behold the man of whom I spoke to thee; this is he that shall rule over my people."
There is a certain ordered and right dominion by which a superior commands subjects according to the tenor of divine law for the utility of the subjects. In this way, Saul ruled the people as long as he behaved well. Thus Moses was called "lord" by the children of Israel, and even by Aaron his brother and subject. There is another dominion of pride and usurpation, by which one presides over another and commands unjustly according to the whim of his own will. In this way, for the greater part of his time, Saul ruled the people, whom he frequently impiously ordered to proceed with him against David. According to Lyra, the Hebrew text holds: "This man shall restrain my people," because it pertains to a king to restrain the people lest they rush headlong into wars, and even in time of peace lest they act unjustly toward neighbors. However, I think the Hebrew word signifies both, and thus "He shall rule" is more aptly translated, since Israel had asked for a king who would command them.
1 Sam 9:18 "And Saul drew near to Samuel in the midst of the gate, and said: 'Tell me, I pray thee, where is the house of the Seer?' " Behold how humble a word. This seems to have happened at the gate through which Samuel was leaving the city for the high place where he was to offer sacrifice. When they were walking in the midst of the city, Samuel appeared coming toward them to go up to the high place.
1 Saqm 9:19-20 "And Samuel answered Saul, saying: 'I am the Seer.' " He did not say this boastfully, but out of love for the truth, and because it was public knowledge and he was bound by God's command to say and do what followed. However, the most holy John the Baptist, when asked "Art thou the Prophet?", said "No," with a different intent. "Go up before me to the high place, that you may eat with me today." Why did he not say "Follow me" or "Go with me," but "Go up before me"? Was it to prefigure that Saul was to be set before him and others as king? Samuel was also an old man and could not climb quickly through that mountainous path. "And I will let thee go in the morning: and all that is in thy heart, I will tell thee." That he did not say this regarding the finding of the asses is clear from the words that follow, for he immediately adds: "And as for the asses which were lost three days ago, be not solicitous, because they are found."
Thus, as the Master of the Histories relates, the sense of "all that is in thy heart" refers to those things that cause you the greatest wonder and doubt. For as it is told in the Scholastic History, the Hebrews say Saul had seen in a dream that he was placed at the top of a palm tree, which Samuel explained to him while he anointed him king; for that vision of being placed at the summit of the palm tree prefigured his being raised to the kingship.
"And for whom shall be all the best things in Israel?" That is, to whom shall belong the greatest dignities and the chief wealth of the Israelite people? "Shall they not be for thee and for all thy father's house?"—meaning for you and your kinsmen and your offspring? For the royal dignity was given to Saul and his son Ish-bosheth for a time after him. Saul also promoted his relatives to various offices. Therefore the Gloss says: "One of a family being sublimated profits all his own." Through these words, Samuel gave Saul to understand the aforementioned vision, which Saul understood from these words—namely, that he was to be raised up as the prince of the people.
1 Sam 9:21 "And Saul answering, said: 'Am I not a son of Jemini?' " This has already been explained in this section. "Of the least tribe of Israel", that is, the tribe of Benjamin, which was very few in number because in the time of the Judges it was almost extinguished due to the crime committed against the Levite’s wife. Or he says "of the least tribe" because Benjamin was the youngest among the sons of Jacob. Younger ones are often called "minor," just as James the brother of Simon and Jude is called "the Less" because he was called later than James the son of John. For this reason, Joseph said of Benjamin: "This is your little brother" (another translation has "the youngest"). Yet at that time, Benjamin was greater in offspring than each of his brothers, having ten sons.
"And my kindred the last", that is, the extreme or lowest, "among all the families of the tribe of Benjamin?" In this manner, Gideon also said: "Behold, my family is the lowest in Manasseh, and I am the least in my father's house." Such things uttered out of humility and urbanity are easily verified, because what is greater in one respect can be less in another. So Paul said: "I am the least of the Apostles, who am not worthy to be called an Apostle." Again, "Jesus came to save sinners, of whom I am the first." "Why then hast thou spoken this saying to me?"—namely, "For whom shall be all the best things?" As if to say: it does not seem credible that I should be so sublimated.
1 Sam 9:22 "And Samuel, taking Saul and his servant"—this was after the sacrifice was completed—"brought them into the parlor" (triclinium). By triclinium, according to the Gloss, is understood a room named for a triple order of couches or tables for those reclining. For of old, they ate sitting upon couches. "And he gave them a place at the head of them that were invited", that is, in the supreme place among them, on account of his future dignity and because he had been chosen for it by the Lord. "For there were about thirty men."
1 Sam 9:23-24 "And Samuel said to the cook: 'Bring the portion which I gave thee, and commanded thee to set it apart by thee.' And the cook took up the shoulder, and set it before Saul." And thus he placed the royal portion before the future king. "And Samuel said: 'Behold what is left' "—that is, what remained of the sacrificed victim, after the other parts had been deputed for the refreshment of the others invited here. For Samuel had deputed the other parts of the offered flesh for the eating of others, and the shoulder for Saul. Therefore it is added: "Set it before thee, and eat: because it was kept on purpose for thee, when I invited the people." And Saul ate with Samuel that day.
1 Sam 9:25-26 "And they went down from the high place"—near which the parlor was—"into the town" of Ramah, the meal having been taken outside the city. "And Samuel spoke with Saul upon the top of the house" (the solar). There Samuel spoke with Saul concerning things pertaining to salvation, admonishing him toward better things. "And Saul prepared a bed on the top of the house and slept."
1 Sam 9:26 cont., 1 Sam 9:27 "And when they were risen in the morning, and it began now to be light, Samuel called Saul on the top of the house, saying: 'Arise, that I may let thee go.' " And Saul arose, and they both went out, he and Samuel, from the house of Samuel, and Saul's servant followed them. "And as they were going down in the last part of the city, Samuel said to Saul: 'Speak to the servant to go before us, and pass on' "—lest he hear my words or see what I am about to do to you. This he seems to have said in the town. "But do thou stand still a little while"—this is believed to have been uttered outside the town in the place where he anointed Saul—"that I may declare to thee the word of the Lord"; that is, that I may announce to you what God has commanded to be said and done for you through me.
1 Sam 10:1 The secret anointing of Saul as king and the subsequent signs of his calling are described here. "And Samuel took a vial of oil"—he carried it in his hand and brought it with him. This was the oil of unction with which kings and pontiffs were anointed according to the Law, as mentioned in Leviticus. According to the Master of the Histories, this "vial" (lenticula) was a quadrangular earthen vessel. Others write that it was a vessel of gold or silver. Isidore says: "A lenticula is an oil vessel made of silver or bronze, named from 'anointing' (liniendo), because from it kings and priests were anointed."
"And he poured it upon his head" as a sign of the interior unction by which his heart was infused with royal authority. "And he kissed him" as a sign of special affection, for Saul was chosen by God as king and as the defender of His people against their attackers. This kiss was also a sign that Samuel did not envy, but rather favored, Saul's promotion, even though it meant the removal of Samuel and his sons from leadership. In this, the great virtue of Samuel is evident.
"And he said: Behold, the Lord hath anointed thee to be prince over his inheritance." That is, through this anointing, He has established you over the Israelite people, who are God’s peculiar and hereditary possession. As the Lord says through the prophet: "Blessed be my people of Egypt, and the work of my hands to the Assyrian: but Israel is my inheritance" (Isa 19:25). "And thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince." It should be noted that this last sentence is not found in the Hebrew text or certain standard versions; it was originally a gloss added by ancient commentators and later inserted into the text by the lack of skill of various scribes.
As has been discussed, through the figure of Samuel, Christ is understood. He spiritually anoints the hearts of His vicars and prelates by infusing them with gifts of grace, through which they are made fit for the execution of their offices. Furthermore, the vial of oil can signify the ecclesiastical sacraments, which are the vessels of grace from which the faithful draw a manifold abundance of divine favor. Again, the vial of oil can be understood as the very omnipotence and munificence of God, in which all things are contained virtually and super-effluently, and from which they are poured out.
"And he kissed him." This designates how specifically the Savior embraces His vicars and the pastors of others, through whose diligence and effort His Passion bears fruit, God the Father is honored, and the souls—for whose sake the Son of God Himself became man and was crucified—are saved.
"And he said: Behold, the Lord hath anointed thee to be prince over his inheritance." The "inheritance of God" is the Christian people, whom the Lord bought and redeemed at a great price. Whether He speaks through internal inspiration or through a superior prelate, He says to His vicar newly instituted in the office of leadership: "The Lord hath anointed thee over his inheritance as prince." This means: "Attend to the dignity of your office and satisfy its requirements, so that you may feed the flock committed to you by the preaching of the heart, the example of the mouth, and a virtuous conversation." Hence the Apostle, writing to Archippus, says: "Take heed to the ministry which thou hast received in the Lord, that thou fulfill it."
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