1 Samuel 9:20
As for the donkeys you lost three days ago, do not worry about them, for they have been found. And upon whom is all the desire of Israel, if not upon you and all your father's house?"
As for the donkeys you lost three days ago
The mention of "donkeys" in this context is significant. In ancient Israel, donkeys were valuable assets, essential for transportation and agriculture. The Hebrew word for donkey, "חֲמוֹר" (chamor), indicates a beast of burden, symbolizing wealth and status. The loss of these animals would have been a significant concern for Saul's family, reflecting the practical challenges of life in ancient times. The phrase "three days ago" suggests a period of searching and uncertainty, a common biblical motif where three days often symbolize a period of trial or waiting before a revelation or resolution.

do not worry about them
This phrase offers reassurance and comfort. The Hebrew root for "worry" is "דָּאַג" (da'ag), which means to be anxious or concerned. In a broader biblical context, this reflects God's providence and care, encouraging trust in divine provision. The instruction not to worry is a recurring theme in Scripture, reminding believers of God's sovereignty and the futility of anxiety when God is in control.

for they have been found
The resolution of the lost donkeys being found signifies God's intervention and provision. The Hebrew word for "found" is "מָצָא" (matsa), which implies discovery or recovery. This not only resolves the immediate concern but also sets the stage for a greater revelation. It underscores the theme of divine orchestration, where God uses ordinary events to fulfill His purposes, as seen throughout biblical narratives.

And to whom belongs all the desire of Israel?
This phrase introduces a profound theological and prophetic element. The "desire of Israel" can be interpreted as the longing for a leader or king, reflecting the nation's yearning for stability and guidance. The Hebrew word for "desire" is "חֵמְדָּה" (chemdah), which denotes longing or preciousness. This rhetorical question points to Saul, indicating his future role as king, chosen by God to fulfill the desires of the people.

Is it not to you and to all your father’s house?
Here, the focus shifts to Saul and his family, highlighting their unexpected elevation to prominence. The phrase suggests a divine appointment, where Saul is identified as the one to fulfill Israel's desire for leadership. This reflects the biblical theme of God's sovereign choice, often selecting unlikely individuals for His purposes. The mention of "your father’s house" emphasizes the communal and familial aspect of God's calling, where the blessing and responsibility extend beyond the individual to their entire lineage.

Persons / Places / Events
1. Saul
The son of Kish, from the tribe of Benjamin, who is searching for his father's lost donkeys. He is about to be anointed as the first king of Israel.

2. Samuel
The prophet and last judge of Israel, who is tasked by God to anoint Saul as king.

3. Kish
Saul's father, a wealthy and influential man from the tribe of Benjamin.

4. The Lost Donkeys
The initial reason for Saul's journey, which leads him to encounter Samuel.

5. Ramah
The place where Samuel resides and where Saul meets him.
Teaching Points
God's Sovereignty in Leadership
God orchestrates events, such as the loss of donkeys, to fulfill His purposes, including the anointing of leaders.

Divine Reassurance
Just as Samuel reassures Saul about the donkeys, God reassures us about our concerns, inviting us to trust in His provision.

The Desire of Israel
Saul is identified as the one whom "all the desire of Israel" is focused on, pointing to the people's longing for a king and foreshadowing the ultimate fulfillment in Christ, the true King.

God's Timing and Preparation
Saul's journey illustrates how God prepares and positions us for His purposes, often through ordinary circumstances.

Identity and Calling
Saul's encounter with Samuel marks a turning point in his identity and calling, reminding us of the transformative power of God's call in our lives.
Bible Study Questions
1. How does the account of Saul searching for the lost donkeys illustrate God's sovereignty in our everyday lives?

2. In what ways can we find reassurance in God's provision, as Saul did when Samuel told him not to worry about the donkeys?

3. How does Saul's anointing as king relate to the broader biblical theme of God's chosen leaders, and how does this point to Jesus as the ultimate King?

4. What can we learn from Saul's initial humility and reluctance to embrace his calling, and how does this apply to our own lives?

5. How do the events in 1 Samuel 9:20 encourage us to trust in God's timing and preparation for the roles He has for us?
Connections to Other Scriptures
1 Samuel 8
This chapter provides context for Israel's demand for a king, which sets the stage for Saul's anointing.

1 Samuel 10
This chapter describes Saul's anointing and the signs confirming his kingship.

Genesis 49:10
The prophecy of a ruler from Judah, contrasting with Saul's kingship from Benjamin, highlighting God's sovereignty in leadership choices.

Philippians 4:6-7
Encourages believers not to worry, similar to Samuel's reassurance to Saul about the donkeys.
The King Desired by the PeopleB. Dale 1 Samuel 9:1-25
People
Abiel, Aphiah, Bechorath, Benjamin, Benjaminites, Benjamites, Israelites, Kish, Samuel, Saul, Zeror, Zuph
Places
Ramah, Shaalim, Shalishah, Zuph
Topics
Ago, Asses, Desirable, Desire, Desired, Donkeys, Family, Father's, Heart, Household, Lose, Lost, Mind, Wandering, Worry
Dictionary of Bible Themes
1 Samuel 9:11-24

     4476   meals

1 Samuel 9:15-20

     8129   guidance, examples

1 Samuel 9:19-21

     8308   modesty

Library
The Old Judge and the Young King
'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 reign over My people. 18. Then Saul drew
Alexander Maclaren—Expositions of Holy Scripture

1 to Pray Does not Imply that Without Prayer God Would not Give us Anything...
1. To pray does not imply that without prayer God would not give us anything or that He would be unaware of our needs, but it has this great advantage, that in the attitude of prayer the soul is best fitted to receive the Giver of blessing as well as those blessings He desires to bestow. Thus it was that the fullness of the Spirit was not poured out upon the Apostles on the first day, but after ten days of special preparation. If a blessing were conferred upon one without a special readiness for
Sadhu Sundar Singh—At The Master's Feet

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

Meditations Before Dinner and Supper.
Meditate that hunger is like the sickness called a wolf; which, if thou dost not feed, will devour thee, and eat thee up; and that meat and drink are but as physic, or means which God hath ordained, to relieve and cure this natural infirmity and necessity of man. Use, therefore, to eat and to drink, rather to sustain and refresh the weakness of nature, than to satisfy the sensuality and delights of the flesh. Eat, therefore, to live, but live not to eat. There is no service so base, as for a man
Lewis Bayly—The Practice of Piety

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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