The appointment of a human king over the Israelites created a profound shift in their national reality. The prophet Samuel addresses the nation with a mixture of rebuke, comfort, and acceptance of this new era. The monarchy is now an established fact that cannot be undone, and their new leader stands right before them [ביאור שטיינזלץ, מצודת דוד].
The commentators explore a twofold nature in how this monarchy came to be, noting that the people both asked for and chose their leader. One perspective views this as a chronological and psychological progression. Initially, the nation simply demanded a king. However, once God fulfilled their request and they witnessed Saul’s heroism and the salvation he brought, their attitude shifted. They embraced him with complete willingness and joy. This reaction stands in contrast to typical human nature, where people often lose interest in what they desperately desired the moment they receive it. Instead, the Israelites continued to rejoice in their king long after he took the throne [מצודת דוד, אברבנאל]. Furthermore, the specific act of asking hints at Saul’s name, suggesting that his reign was essentially borrowed and temporary, destined to eventually pass to David, the son of Jesse [אהבת יהונתן].
Another approach sees this dual description as a reflection of the complex nature of the monarchy itself. On one hand, the very concept of appointing a king stemmed entirely from the people’s demand, rather than God’s original desire, which is why the initiative is attributed to the nation. On the other hand, the actual selection of the specific individual to fill this role was made directly by God [מלבי״ם].
Ultimately, God provided this king for the express purpose of saving Israel [רד״ק]. Yet, acknowledging that the king is a gift from God comes with a strict condition for the future. If the people revere God and follow His paths, the king will remain a true blessing, and the divine agreement to their request will stand to their credit. However, if they choose to sin and rebel, any resulting disaster will be blamed entirely on them and their initial demand, as true harm never originates from God [אברבנאל].