maintaining security. The people of Israel were aware of Samuel’s motives and told him: “Let our king rule over us and go out at our head and fight our battles” (1 Sam 8:20).25
The rejection of human kingship is also repeated in Samuel’s farewell speech (1 Samuel 12). The speech is presented as a dialogue between Samuel and the people where Samuel is the protagonist. It has three major sections: (1) The prophet is compared to the king; (2) the power of the prophet is demonstrated; and (3) the future of the prophet is foretold.26 In the speech, the king is portrayed as a person who does things for his own self-interest, not as a leader, judge, and warrior. To strengthen this, the king is described as a person who will take (laqaḥ) everything from the people and enslave them.27 Yet, Samuel takes nothing from the people. The king described in Samuel’s speech is antithetical to the judges who previously delivered the Israelites from oppression. The implication is clear; this kind of leader is neither needed nor desirable. In comparing the old and the new, the prophet glorifies the past while criticizing the future king.
Samuel viewed himself as God’s instrument on earth, and saw human kingship as a threat to his authority and status. It was a direct threat to establishing his dynasty. The demand was also a threat against the authority of the priests in the holy places like Mizpah, Bethel, and Gilgal. A human king meant a decline in priestly power and influence. Evidently, Samuel’s fears were justified and from the time that Saul was elected, Samuel’s stature declined steadily. He had no role in the establishment of the army (1 Sam 13:2), or the recruitment of people in the war against the Philistines. Moreover, Saul assumed cultic leadership of making sacrifice, a function formerly held by Samuel. Another blow to his status was the return of the priests of the house of Eli, who became priests in the service of the king. Indeed, from here on, the priests came increasingly to serve the kings of Israel. Not surprisingly Samuel opposed the idea of kingship, realizing that kingship meant a diminution in his power. Samuel’s speeches reflect the early monarchial period foreshadowing the future of constant battles over power and influence between the prophets and the kings of Israel.
The Lost Donkeys of Kish
The story of Saul searching for the lost donkeys of his father, and then founding the kingship has been termed by scholars as a Legende.28 The story describes ancient events directed by God. In other words: God chooses the king and the prophet anoints the king. But the Bible does not elucidate why God picked Saul. Similarly, when God chose Abraham no detail of his past life is given, his first seventy-five years are ignored. The same pattern occurred with Gideon, Samson, and David; no explanations for their selection are provided. This evidently troubled the sages, who tried to clarify the rationale for the selection of Saul. According to them, Saul was known for his bravery in the battle of Ebenezer, where he snatched the tablets from the hand of the Philistine warrior Goliath and brought them to Shiloh.29
Scholars point to several layers in the account, which includes the story of the lost donkeys and the anointing of Saul. However, they disagree on the subject of which verses to assign to each story.30 Recently, several studies point to a single account that has been revised and expanded during the process of transmission.31 The earliest part of the tale belonged to the folkloristic story, describing Saul searching for his father’s donkeys.32 While searching, he encounters a seer or a man of God who indicates his future greatness. The story of Samuel anointing Saul as a prince was inserted into this story.33 The editor who inserted this section was influenced by a “call form,” which is found in stories about Moses, Gideon, and several prophets.34
Saul first appears as a young man sent by his father to search for lost donkeys. The Bible describes him as “an excellent young man; no one among the Israelites was handsomer than he; he was a head taller than any of the people” (1 Sam 9:2). The Hebrew term bah.ur suggests that he was a young man about to enter adult life. In other words, Saul had reached his maturity and was ready to assume adult responsibilities. Richter suggests that the term means one who can fight in war, receive inheritance, and was of marriageable age.35
The second detail about Saul was his physical attraction. The rabbis stress his physical stature, noting he was one of the biblical personalities who were created in God’s likeness.36 Describing an Israelite hero as attractive is a biblical staple, e.g., Joseph (Gen 39:6), Moses (Exod 2:2), David (1 Sam 16:12), Absalom (2 Sam 14:25), and Esther (Esth 2:7). Eissfeldt claimed that God chose Saul because of his height, “he was taller than all the rest of the people from his shoulder upward” (1 Sam 10:22).37 This is unlikely since God tells Samuel: “For it is not as a man sees that God sees: a man looks into the face, but God looks into the heart” (16:7).38
Saul’s father, Kish, loses some donkeys. He enlists Saul to help him find the lost animals. In ancient times nobility rode donkeys, and in Zech 9:9 the messiah rides an ass. Mules are mentioned with the elevation of Solomon as a king (1 Kgs 1:33–35, 38–40). Hence, loss of the donkeys denotes poverty and inability to function as a leader.39 C. H. Gordon compares Saul with King Agamemnon, whom Nestor encountered wandering at night, and he asks if he is looking for one of his mules or comrades (Iliad 10:84).40
The search for the lost donkeys leads Saul and his servant across the hill country of Ephraim. Failing to find them, Saul becomes discouraged and resolves to turn back. At this point, the servant urges Saul to seek the help and advice of the man of God who will inform them correctly about their journey. The Hebrew word used for advise is yaggid from the verb higgid (inform/ make known), which is related etymologically to nāgîd, the title that Samuel subsequently bestows on Saul in 10:1. Ironically, Saul asks the man of God to tell him higgid about the lost donkeys, but he informs him that he will be king nagid of Israel.
It was customary to pay the man of God for advice; hence, Saul was dispirited because of his inability to compensate the man of God with a gift. Paul calls it an “interview fee.” Indeed, we read about Jeroboam’s wife who accepted gifts when she visited Ahijah (1 Kgs 14:3); gifts for Elijah (2 Kgs 4:42); and prophetic fees in Amos 7:12 and Mic 3:5.41 Gifts were vital in establishing good relations, and were part of social interaction in the ancient world. After a long journey, a traveler was especially expected to return bearing many gifts.42 As mentioned above, Saul was dejected because he bore no gift for the prophet.43 Later, coincidentally, we read that Saul’s servant found a quarter of a shekel of silver to give to the prophet. The servant is the dominant character here. First, he urged Saul to consult the prophet after he abandoned his search for the donkeys. Then, after Saul was disheartened for not having a gift, it is the servant again who rescued him with a quarter shekel of silver.
The Meetings
The narrative records a meeting between Saul and the maidens at the well, even before Saul meets with Samuel. This resembles previous meetings
