Catholic Commentary
The Renewal of the Kingdom at Gilgal
14Then Samuel said to the people, “Come! Let’s go to Gilgal, and renew the kingdom there.”15All the people went to Gilgal; and there they made Saul king before Yahweh in Gilgal. There they offered sacrifices of peace offerings before Yahweh; and there Saul and all the men of Israel rejoiced greatly.
1 Samuel 11:14–15 describes Samuel's invitation to renew Saul's kingship at Gilgal, Israel's ancient covenant site, where the people formally proclaimed him king before Yahweh and celebrated with sacrifices and great rejoicing. The ceremony established Saul's monarchy as divinely sanctioned and covenantally rooted, moving beyond earlier private anointing and contested public confirmation to anchor his rule in liturgical worship and national consensus.
Saul's kingship is renewed not by political victory alone but by standing his people before God in sacrifice—a claim that power itself must bow to the sacred.
1 Samuel 11:14 — "Come! Let's go to Gilgal, and renew the kingdom there."
Samuel's imperative is striking in its urgency. The Hebrew verb used for "renew" (חָדַשׁ, ḥādash) carries the sense of making something new again — not creating from nothing but restoring or re-consecrating what already exists. Saul had been anointed privately by Samuel (1 Sam 10:1) and designated publicly by lot at Mizpah (1 Sam 10:17–24), yet that earlier ceremony had been contested: "some worthless fellows" had despised him and withheld their loyalty (10:27). The victory over Nahash the Ammonite in chapter 11 has now vindicated Saul's leadership empirically. Samuel seizes this moment of military and popular momentum to ground Saul's kingship not merely in political success but in divine worship — a vital distinction for the narrator.
The choice of Gilgal is theologically loaded and cannot be accidental. Gilgal, located near Jericho on the west bank of the Jordan, was Israel's first encampment after crossing into Canaan under Joshua (Josh 4:19–20). There the twelve memorial stones from the Jordan were erected, the men of the wilderness generation were circumcised (Josh 5:2–9), and the first Passover on Canaanite soil was celebrated (Josh 5:10–12). It was, in other words, Israel's primordial place of covenant renewal and liturgical beginning. Samuel's choice to bring the new institution of kingship to Gilgal is a theological claim: this monarchy is not a mere political novelty but must be incorporated into Israel's long history of covenant with Yahweh. The new must be consecrated by the oldest holy ground.
1 Samuel 11:15 — "All the people went to Gilgal; and there they made Saul king before Yahweh..."
The threefold repetition of "there" (šām in Hebrew) in 1 Samuel 11:15 — "there they made Saul king," "there they offered sacrifices," "there Saul and all the men of Israel rejoiced greatly" — functions as a liturgical drumbeat, anchoring three distinct acts at Gilgal: acclamation, sacrifice, and celebration. This triadic structure mirrors the classic pattern of ancient covenant ceremonies: proclamation, ritual enactment, and communal feast.
The phrase "before Yahweh" (לִפְנֵי יְהוָה, liphnê YHWH) is decisive. The monarchy is being placed explicitly under divine sovereignty. Saul does not simply receive power from the people; his kingship is enacted coram Deo, in the divine presence. This is not theocracy abolished but theocracy institutionally mediated. The peace offerings (שְׁלָמִים, šəlāmîm) — offerings of communion in which portions were shared between God, the priests, and the worshippers — are especially apt here. Unlike the wholly consumed burnt offering or the sin offering, the šəlāmîm enacted fellowship and solidarity. Choosing this sacrifice signals that this is a moment of restored harmony between God, king, and people — a covenantal meal that seals the new arrangement.
The great rejoicing at the close is not incidental. In the Hebrew Bible, communal joy at a liturgical event signals divine blessing and covenantal rightness (cf. 2 Sam 6:12–15; 1 Kings 8:65–66). The narrator offers this joy as a tacit endorsement: when Israel gathers, sacrifices, and rejoices together "before Yahweh," something is right with the world.
Typological and Spiritual Senses: In the typological reading developed by the Fathers, Saul's anointing and royal confirmation prefigure the anointing of the Davidic Messiah — and through David, of Christ. Just as Saul's kingship is "renewed" through liturgical sacrifice, so Christ's messianic kingship, already established in the Incarnation, is enacted and proclaimed through the self-offering of the Cross and ratified in the Resurrection. The "renewal" at Gilgal whispers of the new covenant's own liturgical re-enactment: every Eucharist is, in a deeper sense, a renewal of the Kingdom before the Lord.
Catholic tradition illuminates this passage at several levels simultaneously.
The Inseparability of the Political and the Liturgical: The passage resists any reading that privatizes religion. The confirmation of a new political order requires sacrifice before God. This reflects the Catholic understanding, articulated in Gaudium et Spes (§36, 43), that temporal institutions are not autonomous from divine sovereignty but must ultimately be ordered toward it. The Church does not absorb the state, but neither can legitimate authority dispense with its reference to God.
Covenant Renewal and the Sacramental Principle: The Catechism teaches that the sacraments of the New Covenant fulfill and surpass the ritual acts of the Old (CCC §1150). The šəlāmîm peace offerings at Gilgal are a genuine foreshadowing: the community is constituted through sacrifice and made one in a shared sacred meal. St. Augustine, commenting on Israel's sacrifices, notes that they signify the one true sacrifice of Christ, who is both priest and victim (City of God, X.6). The Eucharist is the definitive "renewal of the kingdom" before God — not a repetition of Calvary but its memorial and application.
Gilgal and the Waters of Baptism: Origen (Homilies on Joshua, IV) reads Israel's crossing of the Jordan and their encampment at Gilgal as a type of baptism — the passing through water into new life, followed by circumcision (which he reads as the circumcision of the heart). That Saul's kingship is renewed at Gilgal suggests the baptismal dimension of Christian kingship: through Baptism, the faithful share in Christ's threefold office of priest, prophet, and king (CCC §1241, §783). Every Catholic, renewed at the font, is drawn into the royal dignity of the Kingdom.
The People's Active Participation: Samuel does not impose the renewal unilaterally; he invites: "Come!" The people go, they make Saul king, they offer, they rejoice. This active, communal participation in the liturgical event resonates with Vatican II's call for the actuosa participatio — full, conscious, and active participation in the sacred liturgy (Sacrosanctum Concilium, §14).
Contemporary Catholics often experience a disconnect between their faith and the public, communal, or civic dimensions of life — as though religion belongs safely in the private sphere. This passage confronts that temptation directly. When Israel's political order needed renewal, Samuel's answer was not a rally or a strategic plan, but a liturgy: go to a holy place, stand before God, sacrifice, and rejoice together.
For Catholics today, this invites a recovery of the Eucharist as genuinely public and world-shaping — not merely personal consolation. When the Church gathers for Mass, it is enacting, however hiddenly, a renewal of Christ's kingdom before the Father. The threefold movement of Gilgal — acclamation, sacrifice, communal joy — maps directly onto the Mass: the Liturgy of the Word proclaims the King, the Liturgy of the Eucharist enacts the one sacrifice, and the dismissal ("Go in peace") sends a rejoicing people back into the world.
Practically: the next time attendance at Sunday Mass feels routine or burdensome, recall Gilgal. The people went — all of them, together, to a specific place — and what happened there changed the shape of their history. So does the Eucharist, week by week, for those who receive it with faith.