I Samuel 10:13 · Bible study
1 Samuel 10:13 Commentary: Prophetic Endings and the High Place Mystery
Hebrew · 8 what the commentators say
Meaning in one sentence
Exegetical study on Saul's transition from prophesying to the high place, worship site or home, and what it reveals about the Spirit's work.
Research Summary
- Meaning: Saul's prophesying ended, and he went to a high place, either a sanctuary or his home.
- Key words: Hithpael infinitive of nava (prophesying) indicates ecstatic participation; bamah (high place) is ambiguous between cultic site and raised location.
- Main debate: Is the high place a place of worship or Saul's family residence?
- Theological theme: The Spirit's empowerment for specific tasks is genuine but often temporary; it does not guarantee permanent transformation.
- Best use: To discuss the relationship between spiritual experiences and ordinary life, and the wisdom of discretion in sharing God's work.
Translation Comparison
BSB Berean Standard Bible 2020
And when Saul had finished prophesying, he went up to the high place.
WEB World English Bible 2000
When he had finished prophesying, he came to the high place.
KJV King James Version 1769
And when he had made an end of prophesying, he came to the high place.
ASV American Standard Version 1901
And when he had made an end of prophesying, he came to the high place.
YLT Young's Literal Translation 1898
And he ceaseth from prophesying, and cometh in to the high place,
Darby Darby Bible 1890
And when he had ended prophesying, he came to the high place.
Douay-Rheims Douay-Rheims Bible 1899
And when he had made an end of prophesying, he came to the high place.
Translations in other languages (10 available)
Y cesó de profetizar, y llegó al alto.
E cessou de profetizar, e chegou ao alto.
Lorsqu’il eut fini de prophétiser, il se rendit au haut lieu.
Und da er ausgeweisagt hatte, kam er auf die Höhe.
Toen hij nu voleind had te profeteren, zo kwam hij op de hoogte.
E come Saul ebbe finito di profetare, si recò all’alto luogo.
I przestał prorokować, a przyszedł na górę.
И перестал он пророчествовать, и пошел на высоту.
掃羅受感說話 已畢，就上 邱壇去了。
Then going away from the prophets, he came to the house.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 10:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators uniformly recognize this verse as the conclusion of Saul's first prophetic experience. The Spirit had come mightily upon him (v.10), and the ecstatic prophesying among the band of prophets marked a visible transformation. When the prophesying ended, Saul went to 'the high place.' Here interpreters diverge. Adam Clarke argued that 'the high place' was Saul's home, pointing to the immediate family conversation in v.14. Matthew Henry, John Wesley, and John Gill each understood it as a cultic high place where Saul went to give thanks to God and seek guidance for his new calling. Despite this difference, all agree the prophetic gift was temporary. Gill notes that Saul 'had not the gift of prophecy always; it did not continue with him.' The transition from prophesying to ordinary life underscores that the Spirit's empowerment did not remain as a permanent state; it served to authenticate Saul's calling before Israel and to prepare him for the tasks ahead.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Cultic high place view: Gill, Wesley, and Henry; consistent with Saul later offering sacrifices at high places and the normal pattern of going to a sanctuary after a spiritual experience.
- Familial high place view: Clarke; supported by the immediate domestic context in v.14 where Saul's uncle speaks with him at home.
What is clear: The prophetic experience was temporary, and Saul returned to some kind of ordinary location, whether a home or a worship site, integrating the spiritual moment into everyday life.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'the high place' | Both views see it as a specific location Saul went to after prophesying. | Clarke and other interpreters take it as Saul's home (based on v.14). Gill, Wesley, and Henry understand it as a cultic high place for worship and thanksgiving. |
| Nature of Saul's prophesying | It was a genuine, Spirit-empowered experience that publicly confirmed God's choice. | Christians differ on whether the ecstatic prophesying of the band of prophets is a model for ongoing charismatic experience or a unique historical phenomenon. |
| Duration of the Spirit's gift | The prophesying had a clear ending; the gift was not permanent for Saul. | Some see this as a caution that initial spiritual experiences do not guarantee final perseverance; others emphasize the Spirit's sovereignty in giving and withdrawing gifts. |
| Significance for kingship | This experience authenticated Saul's calling before the people. | Whether Saul remained faithful afterward is a separate issue; some see this as evidence of true conversion, others as a temporary elevation for a role. |
Historical & Cultural Context
The term 'high place' (Hebrew bamah) in the Old Testament typically refers to a local sanctuary built on an elevated site. Before the centralization of worship in Jerusalem, such places were used for sacrifice, prayer, and religious gatherings. Samuel himself is associated with high places: he went up to one at the town entrance to bless the sacrifice (1 Samuel 9:12, 14). In this narrative, Saul's journey to the high place follows his encounter with a band of prophets near Gibeah. The band of prophets (Hebrew nevi'im) was a community of ecstatic worshippers that emerged during Samuel's leadership, known for prophesying accompanied by music and instruments (1 Samuel 10:5). Saul's participation in their prophesying was entirely unexpected; the people's question, 'Is Saul also among the prophets?', became a proverb (v.11, 12).
The ambiguity of 'the high place' in verse 13 stems from geography. The band of prophets met at 'the hill' (Gibeah, Saul's hometown). Gibeah was a ridge; it might have hosted a local sanctuary. Clarke's reading takes the high place as the family home, based on the immediate domestic interaction in v.14, 16. In either case, the narrative shows a swift return to routine: Saul finishes prophesying and goes somewhere. The cultural assumption is that spiritual experiences, while genuine and powerful, lead back into the rhythms of daily life, family, conversation, unremarkable tasks.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts, and the translations agree closely in meaning. The Lys punctuation divides the verse clearly after 'high place.'
Reception History
In Christian tradition, this verse has been read alongside Acts 2 and other passages to discuss the nature of prophetic gifts. Early church writers such as Jerome and Augustine referenced Saul's experience as an example of the Spirit coming upon someone for a specific task without necessarily transforming their character permanently. The phrase 'Is Saul also among the prophets?' became a proverbial expression for unexpected spiritual activity. Reformers like Calvin and Luther used the passage to illustrate the temporary nature of certain gifts and the importance of continuing in faith. In contemporary preaching, the verse often serves as a bridge between spiritual encounters and daily discipleship.
Preaching This Verse
Three-point outline
- The temporary gift: The Spirit came on Saul mightily, then the prophesying ended. God’s empowering for a season is still real and purposeful.
- The return to place: Saul went from prophetic ecstasy to a high place, whether worship or home. The Spirit does not isolate us from normal responsibilities.
- The hidden calling: Saul kept the kingdom matter to himself (v.16). Spiritual experiences often require discretion before the public disclosure.
Five-point outline
- Preparation through encounter: God gave Saul another heart (v.9) before the prophetic experience.
- Visible transformation: The people witnessed Saul prophesying, confirming God’s choice.
- Defined duration: 'When he had finished prophesying', the Spirit’s manifestation had a clear end.
- Discernment of place: Whether a sanctuary or home, Saul oriented himself toward the right next step.
- Silence about the full plan: Saul told his uncle about the donkeys, not the kingship. Spiritual wisdom knows when to speak and when to wait.
Illustration hooks
- Sunday to Monday: A worship service where the presence of God feels overwhelming, then lunch with family, chores, and work. The descent from the mountaintop is not a failure; it is faithfulness.
- Retreat to routine: Someone returns from a retreat or conference with fresh vision, but the next day holds laundry, deadlines, and small conversations. The spiritual experience was not wasted; it shapes how they do those ordinary things.
- Parenting after prayer: A mother prays fervently for her children, then she must make dinner and help with homework. The prayer and the homework belong together.
Questions your congregation is asking
- Does a spiritual experience have to be permanent to be real?
- Why do I sometimes feel close to God and at other times feel ordinary?
- How do I know whether to talk about a spiritual encounter or keep it private?
Leading a Discussion
This short verse sits at a turning point in Saul's life. He had just been privately anointed king by Samuel, received a new heart from God, and prophesied publicly among prophets. Now the prophesying ends, and he goes to a high place. The next verses show him back with family, keeping his kingship a secret. Discuss how God's extraordinary work fits with our everyday lives.
Discussion questions
- What does Saul's prophesying tell us about the Spirit's activity in the Old Testament?
- Why do you think the text notes that Saul 'finished prophesying' before going to the high place?
- How do the different interpretations of 'the high place' (cultic sanctuary vs. home) change the meaning of the verse?
- In verse 16, Saul tells his uncle about the donkeys but not about the kingdom. What does this discretion teach us about sharing spiritual experiences?
- When have you experienced something spiritually powerful, then had to return to ordinary tasks? How did that feel?
- How can a church community help people integrate spiritual encounters into daily life rather than treat them as isolated events?
- What does this passage suggest about the nature of God’s calling, is it a one-time event or an ongoing process?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Interlinear and lexical data from STEPBible (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests that "the high place" refers not to a shrine or altar but simply to the home of Saul’s father. He grounds this reading in the next verse, which shows Saul’s father at home, making the high place his residence.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that God gave Saul "another heart," a complete transformation of his inner life, turning a simple countryman into Israel's king and deliverer. The heart here means the whole mental and spiritual center of will, thought, and feeling. Saul's silence about his anointing is attributed to modesty or Samuel's implied direction for secrecy.
Geneva Bible Notes Reformed 1599
The note records that after Saul finished prophesying,
Gill's Exposition of the Bible Baptist 1748
Gill notes that Saul's prophesying was a temporary gift, given to gain the people's respect before he became king. Once it ended, Saul went to the high place to thank God and to pray for wisdom and strength to govern faithfully.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch interprets the retort “who is their father?” as a claim that the prophets did not inherit their gift by birth, meaning God could freely give the same spirit to Saul. They reject the textual variant “his father” because Gibeah’s residents knew Saul’s father well, making that question meaningless.
Lange's Commentary Reformed 1857
Lange stresses that Samuel used the holy anointing oil, identical to that used for priests, to consecrate Saul as king. This act set Saul apart as sacred and unassailable, while the kiss that followed represented the people's homage and human recognition of his royal dignity.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the most significant sign Saul received was not an external one but an internal transformation: God gave him a new heart. All his old concerns about the donkeys vanished, replaced entirely by the responsibilities of a king—war, justice, and public safety. This new fire in his breast was unfamiliar and complete.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the high place as a site for worship, not idolatry. He sees the prophet returning there with others to give thanks for God's extraordinary favors and to seek divine guidance for a weighty undertaking.