Text -- 1 Samuel 10:1-7 (NET)

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s head. Samuel kissed him and said, “The Lord has chosen you to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen you as leader over his inheritance. 10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! He is asking, “What should I do about my son?”’ 10:3 “As you continue on from there, you will come to the tall tree of Tabor. At that point three men who are going up to God at Bethel will meet you. One of them will be carrying three young goats, one of them will be carrying three round loaves of bread, and one of them will be carrying a container of wine. 10:4 They will ask you how you’re doing and will give you two loaves of bread. You will accept them. 10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person. 10:7 “When these signs have taken place, do whatever your hand finds to do, for God will be with you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 10:1

Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church.

Wesley: 1Sa 10:1

As a testimony of his sincere friendship and affection to him.

Wesley: 1Sa 10:1

That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God.

Wesley: 1Sa 10:2

In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.

Wesley: 1Sa 10:3

Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place.

Wesley: 1Sa 10:3

Properly so called, which was in Ephraim, where there was a noted high - place, famous for Jacob's vision there, Gen 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.

Wesley: 1Sa 10:5

By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things.

Wesley: 1Sa 10:5

Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God's service.

Wesley: 1Sa 10:5

Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit.

Wesley: 1Sa 10:6

Heb. will leap, or rush upon thee.

Wesley: 1Sa 10:6

That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.

Wesley: 1Sa 10:7

Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.

JFB: 1Sa 10:1

This was the ancient (Jdg 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (2Sa 2:4; 2Sa 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki 1:39; 2Ki 11:12; 2Ki 23:30; 2Ch 23:11).

JFB: 1Sa 10:1

This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Psa 2:12).

JFB: 1Sa 10:2

The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.

JFB: 1Sa 10:2

Near Beth-lehem (see on Gen 35:16).

JFB: 1Sa 10:2

Or Zelah, now Bet-jalah, in the neighborhood of that town.

JFB: 1Sa 10:3

Or, "the oak of Tabor," not the celebrated mount, for that was far distant.

JFB: 1Sa 10:3

Apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

JFB: 1Sa 10:5

Probably Geba (1Sa 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Ch 25:1, 1Ch 25:7).

JFB: 1Sa 10:6

Literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

Clarke: 1Sa 10:1

Took a vial of oil - The reasons of this rite the reader will find largely stated in the note on Exo 29:7. The anointing mentioned here took place in the open field. See the preceding chapter, 1Sa 9:26-27 (note). How simple was the ancient ceremony of consecrating a king! A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply נגיד nagid , a captain - one who goes before and leads the people.

Clarke: 1Sa 10:2

Rachel’ s sepulcher - This was nigh to Bethlehem. See Gen 35:19

Clarke: 1Sa 10:2

At Zelzah - If this be the name of a place, nothing is known of it

The Hebrew בצלצח betseltsach is translated by the Septuagint ἁλλομενους μεγαλα, dancing greatly: now this may refer to the joy they felt and expressed on finding the asses, or it may refer to those religious exultations, or playing on instruments of music, mentioned in the succeeding verses.

Clarke: 1Sa 10:3

Three men going up to God to Bethel - Jacob’ s altar was probably there still, Gen 28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice

The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.

Clarke: 1Sa 10:4

And they will salute thee - ושאלו לך לשלום veshaalu lecha leshalom , "And they will inquire of thee concerning peace,"i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum , Peace to you! is the mode of compellation: Alicum essalaam , To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

Clarke: 1Sa 10:5

The hill of God - The Targum says, "The hill on which the ark of the Lord was. Calmet supposes it to be a height near Gibeah

Clarke: 1Sa 10:5

The garrison of the Philistines - Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check

Clarke: 1Sa 10:5

A company of prophets - A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: "When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor’ s silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet often signifies sons or scholars of the prophets, and that prophesying often implies singing, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places were used for sacrifices; and in one case music, it is certain, played before them when they went up to worship, Isa 30:29. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise and music playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them, and find himself turned into another man; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honors, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deu 17:18, Deu 17:20, which accomplishment some youth had gained whom Saul met with, and who was honored with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea.

On the word prophet, and the general account given here, I shall introduce the following illustrations from another work: -

"The word prophet generally conveys the idea of a person so far acquainted with futurity as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy is usually understood to imply the foretelling such an event, the time of its appearance, and the place of its operation, with some preceding and subsequent circumstances. But that this was the original and only meaning of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Gen 20:7, where the Lord says of Abraham to Abimelech, He is a prophet, ( נביא הוא nabi hu ), and will pray ( ויתפלל veyith -pallel , will make earnest intercession) for thee. In the common acceptation of the word it is certain Abraham was no prophet; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer - one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word נביא nabi is used in several places in the Old Testament

"It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related 1Sa 10:9-13; 1Sa 19:20-24. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them, to which he was led by the Spirit of the Lord which came upon him

"That this can mean no more here than prayer and supplication to God, accompanied probably with edifying hymns of praise and thanksgiving, (for they had instruments of music, 1Sa 10:5), needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart (1Sa 10:9)-a disposition totally different from what he had ever before possessed, and taught him to pray

"Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, (1Sa 19:20), while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul’ s acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now he got that other good Spirit from God, a sufficient proof that he had it not before). These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is Saul also among the prophets? That is, in modern language, ‘ Can this man pray or preach? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?’ Yes, for God may have given him a new heart; and the Spirit of God, whose inspiration alone can give sound understanding in sacred things, may have come upon him for this very purpose, that he might announce unto you the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort

"The history of Elijah and the priests of Baal, mentioned in 1 Kings 18:17-40, throws farther light on this subject. In 1Ki 18:26 it is said, ‘ They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied ( ויתנבאו vaiyithnabbeu , and they made supplication) until the time of the evening sacrifice.’ From the whole context it is plain that earnest, importunate prayer, is alone what is meant by prophesying in this text. See also 1Co 14:3 (note)

"And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of prayer, who were continually interceding with God in behalf of those to whom they ministered, the term נביא nabi became their proper appellative; and thus a part of their office, intercessors for the people, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for and instruct the people, but also to predict those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants."See a sermon which I have printed on 1Co 14:3, entitled, "The Christian Prophet and his Work;"and see the note on Gen 20:7

Clarke: 1Sa 10:5

A psaltery - נבל nebel . As the word signifies in other places a bottle or flagon, it was probably something like the utricularia tibia or Bag-Pipe. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews

Clarke: 1Sa 10:5

A tabret - תף toph ; a sort of drum or cymbal

Clarke: 1Sa 10:5

A pipe - חליל chalil , from חל chal , to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like

Clarke: 1Sa 10:5

A harp - כנור kinnor ; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms.

Clarke: 1Sa 10:7

Thou do as occasion serve thee - After God has shown thee all these signs that thou art under his especial guidance, fear not to undertake any thing that belongs to thy office, for God is with thee

What a number of circumstances thus precisely foretold! Does not this prove that Samuel was under the continual inspiration of the Almighty?

Defender: 1Sa 10:6

This experience, somewhat parallel to the New Testament doctrine of regeneration (1Sa 10:9) and baptism of the Holy Spirit (Joh 3:3-5; 1Co 12:13) was God's testimony to Saul that, despite his humble background and circumstances (1Sa 9:21), he had truly been called to be king of Israel. Specifically, Saul's calling was manifested by one of the gifts of the Spirit, the "gift of prophecy" (1Co 13:2), not as a permanent endowment but as an assurance that God was with him."

TSK: 1Sa 10:1

a vial : 1Sa 2:10, 1Sa 9:16, 1Sa 16:13, 1Sa 24:6, 1Sa 26:11; 2Ki 9:3-6; Act 13:21; Rev 5:8

kissed him : 2Sa 19:39; 1Ki 19:18; Psa 2:12; Hos 13:2; 1Th 5:26

captain : 1Sa 8:9, 1Sa 8:19, 1Sa 13:14; Jos 5:14, Jos 5:15; 2Sa 5:2; 2Ki 20:5; Heb 2:10

his inheritance : Exo 19:5, Exo 19:6; Deu 32:9; Psa 78:71, Psa 135:4; Jer 10:16

TSK: 1Sa 10:2

Rachel’ s : Gen 35:19; Jer 31:15

Zelzah : Jos 18:28

The asses : 1Sa 10:16, 1Sa 9:3-5

care : Heb. business

TSK: 1Sa 10:3

Tabor : Jos 19:12, Jos 19:22; Jdg 4:6, Jdg 4:12, Jdg 8:18; Psa 89:12

Bethel : Gen 28:19, Gen 28:22, Gen 35:1, Gen 35:3, Gen 35:6, Gen 35:7

three kids : Lev 1:10, Lev 3:6, Lev 3:12, Lev 7:13, Lev 23:13; Num 15:5-12

TSK: 1Sa 10:4

salute thee : Heb. ask thee of peace, Jdg 18:15

TSK: 1Sa 10:5

hill of God : 1Sa 10:10, 1Sa 13:3

a company : 1Sa 19:20; 2Ki 2:3, 2Ki 2:5, 2Ki 2:15, 2Ki 4:38, 2Ki 6:1

a psaltery : Exo 15:20, Exo 15:21; 2Ki 3:15; 1Ch 13:8, 1Ch 15:19-21, 1Ch 15:27, 1Ch 15:28, 1Ch 16:5, 1Ch 16:42, 1Ch 25:1-6; 2Ch 29:25-27; Psa 49:4, Psa 150:3-6

TSK: 1Sa 10:6

Spirit : 1Sa 10:10, 1Sa 16:13, 1Sa 19:23, 1Sa 19:24; Num 11:25; Jdg 3:10; Mat 7:22

another man : 1Sa 10:9-12

TSK: 1Sa 10:7

let it be : Heb. it shall come to pass that, etc

signs : Exo 4:8; Luk 2:12; Joh 6:14

that thou do as occasion : etc. Heb. do for thee as thine hand shall find, Jdg 9:33

God : Gen 21:20; Deu 20:1; Jdg 6:12; Isa 7:14, Isa 45:1, Isa 45:2; Mat 1:23, Mat 28:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 10:1

Is it not because ... - Samuel answers Saul’ s tacit or expressed wonder, by telling him why he did as he did. (Compare 1Sa 9:21.)

Barnes: 1Sa 10:2

How should Saul know that what Samuel said was the word of the Lord? Samuel gives him a sign, "Thou shalt find two men,"etc. (Compare Jdg 6:36-40; Isa 7:11-14; Joh 6:30; Mar 11:2; Mar 14:13, etc.)

Zelzah - A place absolutely unknown.

Barnes: 1Sa 10:3

The plain of Tabor - It should be "the oak or terebinth""of Tabor"(Jdg 4:11 note). It has been ingeniously conjectured that "Tabor"is either a different form of "Deborah,"or a corruption of it, and that the "oak,"or "terebinth of Tabor,"is the same as "Allon-bachuth,"the oak under which Deborah was buried, and which lay "beneath Bethel"Gen 35:8. The terebinth, where the three men came upon Saul, must have been at some point previous to that where the road leading northward from Jerusalem branches; when they reached that point they would go on with their offerings to Bethel, he would pursue his journey to Gibeah.

Barnes: 1Sa 10:5

Hill of God - Rather, "Gibeah"of God, and so in 1Sa 10:10. Two things are clear; "one"that Saul had got home when he got to Gibeah of God, for there he found his uncle, and no further journeying is so much as hinted at, and the same word "Gibeah"describes his home at 1Sa 10:26. The "other"that there was a high place at Gibeah just above the city, from which he met the company of prophets "coming down."Hence, it is obvious to conclude that the name "Gibeah of God"(which occurs nowhere else) was sometimes given to Gibeah of Saul on account of the worship on its high place, or, possibly, that the name "Gibeah of God"described the whole hill on a part of which the city Gibeah stood.

Where is the garrison of the Philistines - It seems strange that Samuel should give this description of Gibeah to Saul, who must have been so well acquainted with it. Possibly they may be explanatory words inserted by the narrator with reference to 1Sa 13:2.

Musical instruments were the accompaniments of the prophetic song 1Ch 13:8; 1Ch 25:3. The "Psaltery"is a kind of lyre with ten strings, in the shape of an earthen wine bottle ( נבל nebel , whence νάβλα nabla ) which was something like a sugar-loaf or a delta. The tabret is a kind of drum or tambourine, or timbrel, usually played by dancing women (Exo 15:20; Jdg 11:34. Compare Jer 31:4). The pipe חליל châlı̂yl , literally the "bored"or "pierced"instrument) is a kind of flute used on occasions of joy and mirth Isa 5:12; 1Ki 1:40; Psa 68:25. The "harp" כנור kı̂nnôr , whence the Greek κινύρα kinura was a stringed instrument, and that played upon by David 1Sa 16:16; 1Sa 19:9; Psa 43:4; Psa 57:8.

Barnes: 1Sa 10:6

Will come upon thee - The word rendered "come,"means to "come"or "pass upon,"as fire does when it breaks out and spreads Amo 5:6; hence, it is frequently used of the Spirit of God passing upon anyone. (See Jdg 14:19; Jdg 15:14; below 1Sa 10:10; 1Sa 11:6; 1Sa 16:13.)

Shalt be turned into another man - This is a remarkable expression, and occurs nowhere else. It describes the change in point of mental power and energy which would result from the influx of the Spirit of the Lord 1Sa 10:9. In the case of Samson it was a supernatural bodily strength; in the case of Saul a capacity for ruling and leading the people of which before he was destitute, and which the Spirit worked in him. (Compare Act 1:8; Isa 11:2-4.)

Poole: 1Sa 10:1

And kissed him partly in token of that reverence which he did owe, and that subjection which he and all the people were shortly to perform to him, whereof kissing was a sign, as Gen 41:40 1Ki 19:18 ; and partly as a testimony of his sincere friendship and affection to him, and how far he was from envying his successor in the supreme dignity.

Over his inheritance i.e. over his own peculiar people; whereby he admonisheth Saul that this people were not so much his as God’ s; and that he was not to rule and manage them according to his own will and pleasure, but according to the will and mind of God.

Poole: 1Sa 10:2

In the borders of Benjamin in the way to Bethlehem, Gen 35:19 , which city was in Judah; and her sepulchre might be either in Judah or in Benjamin; for the possessions of those two tribes were bordering upon one another, and oft intermixed together: see Jos 18:11 .

Poole: 1Sa 10:3

To the plain of Tabor not that at the foot of Mount Tabor, which was far from these parts; but another belonging to some other place, or man, called Tabor. Beth-el ; properly so called, which was in Ephraim, where there was a noted high place, famous for Jacob’ s vision there, Gen 28:19 , where it is probable they offered sacrifices in this confused state of things, when the ark was in one place, and the tabernacle, if not destroyed, in another. Or, to the house of God , i.e. to Kirjath-jearim , where the ark, the habitation of God, now was, 1Sa 7:1,2,16 .

Loaves of bread might be offered, either by themselves, as Lev 2:4 , or with other sacrifices.

A bottle of wine which was poured forth in drink-offerings. See Lev 23:13 Num 15:5 .

Poole: 1Sa 10:4

Two loaves of bread two of those three designed for sacrifice, supposing they could easily procure a supply of other loaves at Beth-el. But the more strange the present was, the more fit it was for a sign of God’ s extraordinary providence in Saul’ s affairs.

Poole: 1Sa 10:5

To the hill of God a hill near Geba, or Gibeah of Benjamin, where a garrison of Philistines was, 1Sa 13:3 , called here the hill of God , because it was a place devoted to the service of God; either for sacrifice, this being a high place , as it here follows; or for a school or college of prophets. To the city , adjoining to that hill.

A company of prophets: by prophets here, and in such-like places, he understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God, &c. For the term of prophesying is not only given to the most eminent act of it, viz. foretelling things to come; but also to preaching, as Rom 12:6 1Co 14:31,32 1Th 5:20 , and to the making or singing of psalms or songs of praise to God, as 1Ch 25:1-3 . And they that wholly attended upon these things are oft called

sons of the prophets which were commonly combined into companies or colleges, as 2Ki 2:3,5 , that they might more conveniently edify and assist one another in God’ s work; which institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things, as 2Ki 2:3,5 .

From the high place where either their habitation was, or they had now been offering sacrifice. And although they used to perform this following exercise, either in their college, or in the place of their sacrifices; yet now they did it in the descent of the hill, which probably was beside their custom, and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him.

A psaltery, and a tabret, and a pipe, and a harp, before them such instruments of music being then used by prophets and other persons, for the exhilaration and excitation of their spirits in God’ s service. See 2Ki 3:15 .

They shall prophesy either sing God’ s praises, or speak of the things of God.

Poole: 1Sa 10:6

Will come upon thee Heb. will leap or rush on thee , to wit, for a season. So it may be opposed to the Spirit’ s resting upon a man, as Num 11:25 Isa 11:2 .

Shalt be turned into another man i.e. thou shalt be suddenly endowed and acted with another spirit, filled with skill of Divine things, with courage, and wisdom, and magnanimity, and other qualifications befitting thy dignity.

Poole: 1Sa 10:7

These signs were certain evidences of God’ s calling of him to the kingdom, because they were all future contingencies, which none but God could infallibly know or foretell.

Do as occasion shall serve thee Heb. do what thy hand findeth to do , i.e. as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was known to and owned by the people, which had been preposterous and dangerous; but that he should dispose his mind to a readiness of undertaking any public service when necessity required it, and he should be called to his office.

Haydock: 1Sa 10:1

Belial; seditious men, perhaps of the tribe of Ephraim, (Judges xii.) or of Juda, to whom the regal power seemed to belong, Genesis xlix. (Salien) ---

Presents, in testimony of their submission. See Judges iii. 15., and 3 Kings iv. 21. The eastern kings still expect that ambassadors should bring noble presents, otherwise they deem themselves insulted. (P. Martyr.) ---

Subjects dare not appear before their king, in Thrace, without some such offering. (Xenophon, Anab. vii., &c.) (Calmet) ---

Not. He knew that the throne is established by mercy, Proverbs xx. 28. Hence he chose to pardon these discontented people after he had obtained the victory, and was even solicited to make an example of them. (Salien, the year of the world 2962) ---

Severity might have alienated the minds of many, as he was hardly yet confirmed in his dignity, and the war against Ammon was threatening. (Menochius)

Haydock: 1Sa 10:1

Vial, in the form of a lentil. (Pliny, [Natural History?] xviii. 12.) ---

Oil. This anointing seems to have been peculiar to the kings, priests, and prophets of the Hebrews, who prefigured Jesus, the great anointed of God. (St. Augustine in Psalm xliv.) The custom was very ancient, Judges ix. 8. It is thought that those kings, who succeeded their fathers by their birth-right, and without opposition, did not receive any unction. (Calmet) ---

But the silence of Scripture is no proof on this head; and the Fathers seem to be convinced that the custom subsisted till Christ appeared. (St. Justin Martyr, Dialogue with Trypho, etc.) (Haydock) ---

The Rabbins pretend that the sacred ointment was used for the kings of Juda, but not for those of Israel. It is not probable that it was used for either, Exodus xxx. 32., and 3 Kings i. 39. We read that Jehu was anointed king of Israel; (4 Kings ix. 6,) and we may suppose that common oil was used, in his regard, as well as for the other kings. The perfume or balm of Judea, does not spot the garments on which it may fall. (Pliny, [Natural History?] xii. 25.) It was poured on the head; the Rabbins say in the from of a crown, (Calmet) or cross. (Haydock) ---

But this is uncertain. The ceremony has been preserved, with respect to Christian kings, who, according to Innocent I, should be anointed on the shoulders and arms, while prelates receive the unction on the head. ---

Kissed him, out of respect, Psalm ii. 12. (Calmet) ---

Behold. Hebrew, "Is it not because?" &c. (Haydock) ---

And thou....prince. All this is wanting in the Hebrew, &c. But it is conformable to the Vatican Septuagint; (Calmet) the Alexandrian has "to be prince over his people, over Israel? and thou shalt rule over the people of the Lord, and shalt save it from its enemies around;" as we have explained, chap. ix. 16. (Haydock) ---

Saul was anointed with a small vessel, to signify that his kingdom should not subsist long; and with oil, to remind him of mercy, light, and health to his people. (St. Gregory) (Worthington)

Haydock: 1Sa 10:2

Rachel, near Bethlehem, Genesis xxxv. 16. ---

South. Septuagint or "mid-day." Hebrew Tseltsach, is very obscure. Some take it for a proper name. (Calmet) ---

Protestant, "at Zelzah." Others for some musical instrument, as if these travellers were "dancing," as the Septuagint insinuate, and playing on musical instruments, like the prophets, ver. 5. It does not appear how Saul would come near Bethlehem, in his journey from Ramatha to Gabaa, unless Ramatha lay more to the south that it is represented, which is could not do, being in the tribe of Ephraim; so that we might translate the Hebrew, "Thou wilt find two men of Zelzelach, a place near the tomb of Rachel, on the borders of Benjamin, and they," &c.

Haydock: 1Sa 10:3

Thabor, very distant from the famous mountain (Calmet) in Zabulon. (Menochius) ---

Bethel. Where there was at that time an altar of God; it being one of the places where Samuel judged Israel, (Challoner) and which had always been considered as a place of devotion, since Jacob had his vision, Genesis xxviii. 19. It lay to the east of Gabaa, so that Saul might easily meet these pilgrims. (Calmet) ---

Wine, for libations, as the other things were for a sacrifice and feast, as well as for presents to the officiating priests.

Haydock: 1Sa 10:4

Hand. They would be very acceptable to Saul, who had none. The strangers might suppose that they could purchase more at Bethel. (Calmet)

Haydock: 1Sa 10:5

The hill of God. Gabaa, in which there was also at that time, a high place or altar. (Challoner) ---

The prophets were not molested by the infidels, in performing their devotions, as people consecrated to the Lord, who do not meddle with war, are privileged by the consent of nations. (Grotius, Jur. iii. 11, 10) (Calmet) ---

Prophets. These were men whose office it was to sing hymns and praises to God; for such in holy writ are called prophets, and their singing praises to God is called prophesying. See 1 Paralipomenon, alias 1 Chronicles xv. 22., and xxv. 1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this hill of God; and another at Naioth in Ramatha. See 1 Samuel [1 Kings] xix 20, 21, &c. (Challoner) ---

The Jews say there were in every city of Judea congregations of this nature. They lived like monks, abstaining, for the most part, from marriage, though some had children, 4 Kings iv. 1. They had a superior at their head, to whom God frequently revealed future things. The rest were instructed how to explain the prophecies, to compose and sing canticles. Some of them were inspired, like Saul, only for a time. It is supposed that Samuel instituted these colleges, and this is the first time we find them mentioned. (Calmet) ---

They were of infinite service in preserving the true religion. (Haydock)

Haydock: 1Sa 10:6

Spirit of piety. (Menochius) ---

Man. Thou shalt act, and entertain sentiments worthy of a great prince, (Calmet) and be no longer employed in rustic works. (Menochius) ---

Cape regis animum et in istam fortunam, qua dignus es, istam continentiam profer. "Adopt the sentiments of a king, said the deputies of Alexander to Abdalonymus, but carry along with you this moderation, when you assume the dignity which you deserve to enjoy." (Curtius iv.)

Haydock: 1Sa 10:7

Find. Undertake any enterprise, how difficult soever, which God may propose to thee. (Calmet)

Gill: 1Sa 10:1

Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews ^y say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon:

and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him:

and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it.

Gill: 1Sa 10:2

When thou art departed from me today,.... Not as soon as he was departed, for he had some few miles to go from Ramah to Rachel's grave near Bethlehem:

thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; the Jews move a difficulty here, that Rachel's sepulchre should be said to be in the border of Benjamin, when it was by Bethlehemephrath, in the tribe of Judah, Gen 35:19 and which they solve by observing, that these men were now, at the time Samuel was speaking, by the grave of Rachel, but as they were coming on he would meet them at Zelzah, in the border of Benjamin ^z; but there is no need of this, Rachel's grave was not at Bethlehem, but in, the way to it; and besides, as these two tribes were contiguous, and this city being on the borders of both, it might be said at one time to be in the border of Benjamin, and at another in the border of Judah, or in Judah, without any contradiction. Of Zelzah we nowhere else read, but it is plain it was near the sepulchre of Rachel, and perhaps nearer than Bethlehem. The Arabic geographer ^a speaks of Rachel's grave as in the midway between Jerusalem and Bethlehem; and says there were twelve stones upon it, and a stone arched vault over it; and the same is affirmed by Benjamin of Tudela ^b, who makes it to be but half a mile from Bethlehem. Jarchi would have Zelzah to be the same with Jerusalem, which is not probable:

and they will say unto thee, the asses which thou wentest to seek are found; as Samuel had before told Saul they were, 1Sa 9:20.

and, lo, thy father hath left the care of the asses; or had left all thoughts about them, and concern for them, not minding whether he heard of them or not, and this before they were found; or otherwise it would have been no strange thing to drop all thoughts about them, when they were found:

and sorroweth for you; for Saul, and his servant; such was the anxiety and distress of his mind lest any evil should befall them, having been gone so long in quest of the asses, that he had as it were forgot them, and lost all care and concern about them, in comparison of his son and servant; but especially his sorrow rose high for his son, as follows:

saying, what shall I do for my son? though he was concerned for his servant, yet most for his son; he might have another servant, and not another son, and Saul seems to be his only one, which made his grief for him the greater, see 1Ch 8:33. Now as these were contingent events here foretold, as meeting with two men at a certain place described, the words related expressly they should say to him when he met them, and these exactly coming to pass, would most clearly prove Samuel to be a true prophet, and confirm Saul in the belief of what he had said and done to him concerning the kingdom. Another sign follows.

Gill: 1Sa 10:3

Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there:

and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it:

and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen 35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus ^c, they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus ^d, it was but one kid:

and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev 2:4.

and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num 15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine.

Gill: 1Sa 10:4

And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity:

and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread:

which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

Gill: 1Sa 10:5

After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, 1Sa 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, 1Sa 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, 1Sa 13:3 as there was at this place, as follows:

where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service:

and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it:

that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet

coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah:

with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times:

and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see 1Ch 25:1, and in which sense it seems to be used in 1Co 11:4.

Gill: 1Sa 10:6

And the Spirit of the Lord will come upon thee,.... As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him:

and thou shalt prophesy with them: or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it:

and shall be turned into another man; for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behaviour, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince, and in the majesty of a king; and, as Procopius Gazaeus, have a royal mind or heart given him.

Gill: 1Sa 10:7

And let it be, when these signs are come unto thee,.... And are all fulfilled, especially the last:

that thou do as occasion shall serve thee: as his circumstances would require, and as he in his great wisdom and prudence, with which he should now be furnished, would see necessary to prepare for his taking upon him the kingdom he was anointed to, and would be in a little time openly chosen to, and invested with. Some understand this of royal ornaments befitting a king, or of preparing arms for the defence of the kingdom:

for God is with thee; or the Word of the Lord is thy help, as the Targum, and therefore he need not fear engaging in any enterprise that might be for the glory of God, and good of the kingdom.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 10:1

¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

² tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

³ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

⁴ tn That is, “anointed.”

⁵ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

NET Notes: 1Sa 10:2

¹ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

NET Notes: 1Sa 10:3

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: 1Sa 10:5

¹ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

NET Notes: 1Sa 10:7

¹ sn In light of Saul’s commission to be Israel’s deliverer (see v. 1), it is likely that some type of military action against the Philistines (see v.5) is implied.

Geneva Bible: 1Sa 10:1

Then Samuel took a vial of ^{( a )} oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance?

^{( a )} In the Law this anointing signified the gifts of the Holy Spirit, which were necessary for those who would rule.

Geneva Bible: 1Sa 10:2

When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The ^{( b )} asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?

^{( b )} Samuel confirms him by these signs, that God has appointed him king.

Geneva Bible: 1Sa 10:5

After that thou shalt come to the ^{( c )} hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

^{( c )} Which was a high place in the city Kirjath-jearim, where the ark was, (1Sa 7:2).

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 10:1-27

1 Samuel anoints Saul.

2 He confirms him by prediction of three signs.

9 Saul's heart is changed, and he prophesies.

14 He conceals the matter of the kingdom from his uncle.

17 Saul is chosen at Mizpeh by lot.

26 The different affections of his subjects.

MHCC: 1Sa 10:1-8

The sacred anointing, then used, pointed at the great Messiah, or Anointed One, the King of the church, and High Priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. For Saul's further satisfaction, Samuel gives him some signs which should come to pass the same day. The first place he directs him to, was the sepulchre of one of his ancestors; there he must be reminded of his own mortality, and now that he had a crown before him, must think of his grave, in which all his honour would be laid in the dust. From the time of Samuel there appears to have been schools, or places where pious young men were brought up in the knowledge of Divine things. Saul should find himself strongly moved to join with them, and should be turned into another man from what he had been. The Spirit of God changes men, wonderfully transforms them. Saul, by praising God in the communion of saints, became another man, but it may be questioned if he became a new man.

Matthew Henry: 1Sa 10:1-8

Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.

I. He anointed him and kissed him, 1Sa 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. " God has anointed thee, "says Samuel, " to be king, and I am satisfied and very well pleased, in pledge of which take this kiss."It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.

II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, 1Sa 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, 1Sa 10:3, 1Sa 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (1Sa 10:5, 1Sa 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, 1Sa 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, 2Ki 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.

III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (1Sa 10:7): " Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee."But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, 1Sa 10:8. How his failing in this matter proved his fall we find afterwards, 1Sa 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.

Keil-Delitzsch: 1Sa 10:1

Samuel then took the oil-flask, poured it upon his (Saul's) head, kissedhim, and said, " Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be captain over His inheritance? " הלוא , as anexpression of lively assurance, receives the force of an independent clausethrough the following כּי , " is it not so? "i.e., "yea, it is so, that,"etc., just as it does before אם in Gen 4:7. נחלתו , (His(Jehovah's) possession, was the nation of Israel, which Jehovah hadacquired as the people of His own possession through their deliveranceout of Egypt (Deu 4:20; Deu 9:26, etc.). Anointing with oil as a symbol ofendowment with the Spirit of God; as the oil itself, by virtue of thestrength which it gives to the vital spirits, was a symbol of the Spirit ofGod as the principle of divine and spiritual power (see at Lev 8:12). Hitherto there had been no other anointing among the people of God thanthat of the priests and sanctuary (Exo 30:23.; Lev 8:10.). When Saul,therefore, was consecrated as king by anointing, the monarchy wasinaugurated as a divine institution, standing on a par with the priesthood;through which henceforth the Lord would also bestow upon His peoplethe gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethicalblessings of divine grace for Israel, so the king was consecrated byanointing to be the vehicle and medium of all the blessings of grace whichthe Lord, as the God-king, would confer upon His people through theinstitution of a civil government. Through this anointing, which wasperformed by Samuel under the direction of God, the king was set apartfrom the rest of the nation as "anointed of the Lord"(cf. 1Sa 12:3, 1Sa 12:5,etc.), and sanctified as the נגיד , i.e., its captain, its leader andcommander. Kissing was probably not a sign of homage or reverencetowards the anointed of the Lord, so much as "a kiss of affection, withwhich the grace of God itself was sealed"(Seb. Schmidt).

(Note: The lxx and Vulgate have expanded the second half of thisverse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα . And in theVulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxxinterpolated their addition between הלוא and כּי , asthe last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα , is a verbaltranslation of יהוה משׁחך כּי לנגיד על־נחלתו . In the Vulgate, on the other hand, the first clause, ecce unxit - in principem , corresponds word for word with the Hebrew text, fromwhich we may see that Jerome translated our present Hebrew text;and the addition, et liberabis , etc., was interpolated into the Vulgatefrom the Itala. The text of the Septuagint is nothing more than agloss formed from 1Sa 9:16-17, which the translator thoughtnecessary, partly because he could not clearly see the force of כּי הלוא , but more especially because he could not explainthe fact that Samuel speaks to Saul of signs, without havingannounced them to him as such. But the author of the gloss hasoverlooked the fact that Samuel does not give Saul a σημεῖον ,but three σημεῖα , and describes the object of them in 1Sa 10:7 asbeing the following, namely, that Saul would learn when they tookplace what he had to do, for Jehovah was with him, and not that theywould prove that the Lord had anointed him to be captain.)

Keil-Delitzsch: 1Sa 10:2-7

To confirm the consecration of Saul as king over Israel, which had beeneffected through the anointing, Samuel gave him three more signs whichwould occur on his journey home, and would be a pledge to him thatJehovah would accompany his undertakings with His divine help, andpractically accredit him as His anointed. These signs, therefore, stand inthe closest relation to the calling conveyed to Saul through his anointing.

1Sa 10:2

The first sign: " When thou goest away from me to-day (i.e.,now), thou wilst meet two men at Rachel's sepulchre, on the border ofBenjamin at Zelzah; and they will say unto thee, The asses of thy father,which thou wentest to seek, are found. Behold, they father hath given up העתנות את־דּברי , the words (i.e., talking) about the asses, andtroubleth himself about you, saying, What shall I do about my son? "According to Gen 35:16., Rachel's sepulchre was on the way from Bethelto Bethlehem, only a short distance from the latter place, and thereforeundoubtedly on the spot which tradition has assigned to it since the timeof Jerome , viz., on the site of the Kubbet Rahil , half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour anda half from the city (see at Gen 35:20). This suits the passage before usvery well, if we give up the groundless assumption that Saul came toSamuel at Ramah and was anointed by him there, and assume that theplace of meeting, which is not more fully defined in 1 Samuel 9, was situated tothe south-west of Bethlehem.

(Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, whenproperly understood, is not at variance with the tradition concerningthe situation of Rachel's tomb, and the passage before us neitherrequires us on the one had to understand the Ephratah of Gen 35:19and Gen 48:7 as a different place from Bethlehem, and erase " that isBethlehem "from both passages as a gloss that has crept into the text,and then invent an Ephratah in the neighbourhood of Bethel betweenBenjamin and Ephraim, as Thenius does, nor warrants us on the otherhand in transferring Rachel's tomb to the neighbourhood of Bethel, inopposition to the ordinary tradition, as Kurtz proposes; so the wordsof Jer 31:15, "A voice was heard in Ramah, lamentation and bitterweeping, Rachel weeping for her children,"etc., furnish no evidentthat Rachel's tomb was at Ramah (i.e., er Râm ). "For here (in thecycle of prophecy concerning the restoration of all Israel, Jer 30-33)Rachel's weeping is occasioned by the fact of the exiles of Benjaminhaving assembled together in Ramah (Jer 40:1), without there beingany reason why Rachel's tomb should be sought for in theneighbourhood of this Ramah"(Delitzsch on Gen 35:20).)

The expression "in the border of Benjamin"is not at variance with this. Itis true that Kubbet Rahil is about an hour and a quarter from the southernboundary of Benjamin, which ran past the Rogel spring, through the valleyof Ben-hinnom (Jos 18:16); but the expression קבוּרה עם must not be so pressed as to be restricted to the actual site of thegrave, since otherwise the further definition " at Zelzah "would besuperfluous, as Rachel's tomb was unquestionably a well-known localityat that time. If we suppose the place called Zelzah, the situation of whichhas not yet been discovered,

(Note: Ewald ( Gesch. iii. p. 29) supposes Zelzah to be unsuitable tothe context, if taken as the name of a place, and therefore followsthe ἁλλομένους μεγάλα of the lxx, and renders the word"in great haste;"but he has neither given any reason why the name ofa place is unsuitable here, nor considered that the Septuagint renderingis merely conjectural, and has nothing further to support it than thefact that the translators rendered צלח ἐφήλατο , "he sprang uponhim,"in 1Sa 10:6 and 1Sa 11:6, and took צלצח to be an emphaticform of צלח .)

to have been about mid-way between Rachel's tomb and the Rogel spring,Samuel could very well describe the spot where Saul would meet the twomen in the way that he has done. This sign, by confirming the informationwhich Samuel had given to Saul with reference to the asses, was to furnishhim with a practical proof that what Samuel had said to him with regard tothe monarchy would quite as certainly come to pass, and therefore notonly to deliver him from all anxiety as to the lost animals of his father, butalso to direct his thoughts to the higher destiny to which God had calledhim through Samuel's anointing.

1Sa 10:3-4

The second sign (1Sa 10:3, 1Sa 10:4): "Then thou shalt go on forward fromthence, and thou shalt come to the terebinth of Tabor; and there shall meetthee there three men going up to God to Bethel, carrying one three kinds,one three loaves of bread, and one a bottle of wine. They will ask theeafter thy welfare, and give thee two loaves; receive them at their hands." The terebinth of Tabor is not mentioned anywhere else, and nothingfurther can be determined concerning it, than that it stood by the roadleading from Rachel's tomb to Gibeah.

(Note: The opinion expressed by Ewald and Thenius, that Deborah'smourning oak (Gen 35:8) is intended, and that Tabor is either adifferent form of Deborah , or that Tabor should be altered intoDeborah, has no foundation to rest upon; for the fact that the oakreferred to stood below (i.e., to the south of) Bethel, and the threemen whom Saul was to meet at the terebinth of Tabor were going toBethel, by no means establishes the identity of the two, as their goingup to Bethel does not prove that they were already in theneighbourhood of Bethel. Moreover, the Deborah oak was on thenorth of Gibeah, whereas Saul met the three men between Rachel'stomb and Gibeah, i.e., to the south of Gibeah.)

The fact that the three men were going up to God at Bethel, shows thatthere was still a place of sacrifice consecrated to the Lord at Bethel, whereAbraham and Jacob had erected altars to the Lord who had appeared tothem there (Gen 12:8; Gen 13:3-4; Gen 28:18-19; Gen 35:7); for the kids and loaves andwine were sacrificial gifts which they were about to offer. לשׁלום שׁאל , to ask after one's welfare, i.e., to greet in a friendlymanner (cf. Jdg 18:15; Gen 43:27). The meaning of this double signconsisted in the fact that these men gave Saul two loaves from theirsacrificial offerings. In this he was to discern a homage paid to the anointedof the Lord; and he was therefore to accept the gift in this sense at theirhand.

1Sa 10:5-6

The third sign (1Sa 10:5, 1Sa 10:6) Saul was to receive at Gibeah of God,where posts of the Philistines were stationed. Gibeath ha-Elohim is not anappellative, signifying a high place of God, i.e., a high place dedicated toGod, but a proper name referring to Gibeah of Benjamin, the native placeof Saul, which was called Gibeah of Saul from the time when Saul residedthere as king (1Sa 10:16 : cf. 1Sa 11:4; 1Sa 15:34; 2Sa 21:6; Isa 10:29). This isvery apparent from the fact that, according to 1Sa 10:10., all the people ofGibeah had known Saul of old, and therefore could not comprehend howhe had all at once come to be among the prophets. The name Gibeah ofGod is here given to the town on account of a bamah or sacrificial heightwhich rose within or near the town (1Sa 10:13), and which may possibly havebeen renowned above other such heights, as the seat of a society ofprophets. פלשׁתּים נצבי are not bailiffs of thePhilistines, still less columns erected as signs of their supremacy(Thenius), but military posts of the Philistines, as 1Sa 13:3-4, and 2Sa 8:6, 2Sa 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connectedwith what was about to happen to Saul there. At the place where thePhilistines, those severe oppressors of Israel, had set up military posts,the Spirit of God was to come upon Saul, and endow him with the divinepower that was required for his regal office. " And it shall come to pass,when thou comest to the town there, thou wilt light upon a company ofprophets coming down from the high place ( bamah , the sacrificial height), before them lyre and tambourin, and flute, and harp, and theyprophesying ." חבל signifies a rope or cord, then a band or company of men. It does not follow that because this band of prophetswas coming down from the high place, the high place at Gibeah must havebeen the seat of a school of the prophets. They might have been upon apilgrimage to Gibeah. The fact that they were preceded by musiciansplaying, seems to indicate a festal procession. Nebel and Kinnor are stringed instruments which were used after David'stime in connection with the psalmody of divine worship (1Ch 13:8;1Ch 15:20; Psa 33:2; Psa 43:4, etc.). The nebel was an instrument resembling a lyre ,the kinnor was more like a guitar than a harp. Toph : the tambourin , whichwas played by Miriam at the Red Sea (Exo 15:20). Chalil : the flute ; see my Bibl. Archaeology , ii. §137. By the prophesying of these prophets we areto understand an ecstatic utterance of religious feelings to the praise ofGod, as in the case of the seventy elders in the time of Moses (Num 11:25). Whether it took the form of a song or of an enthusiastic discourse,cannot be determined; in any case it was connected with a very energeticaction indicative of the highest state of mental excitement. (For furtherremarks on these societies of prophets, see at 1Sa 19:18.)

1Sa 10:6

"And the Spirit of Jehovah will come upon thee, and thou wiltprophesy with them, and be changed into another man." "Ecstatic states,"says Tholuck ( die Propheten , p. 53), "have something infectious aboutthem. The excitement spreads involuntarily, as in the American revivalsand the preaching mania in Sweden, even to persons in whose state ofmind there is no affinity with anything of the kind."But in the instancebefore us there was something more than psychical infection. The Spirit ofJehovah, which manifested itself in the prophesying of the prophets, wasto pass over to Saul, so that he would prophesy along with them( התנבּית formed like a verb ה ל for התנבאת ; so again in 1Sa 10:13), andwas entirely to transform him. This transformation is not to be regardedindeed as regeneration in the Christian sense, but as a change resemblingregeneration, which affected the entire disposition of mind, and by whichSaul was lifted out of his former modes of thought and feeling, which wereconfined within a narrow earthly sphere, into the far higher sphere of hisnew royal calling, was filled with kingly thoughts in relation to the serviceof God, and received " another heart "(1Sa 10:9). Heart is used in the ordinaryscriptural sense, as the centre of the whole mental and psychical life ofwill, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol . pp. 248ff., ed. 2). Through this sign his anointing as king was to beinwardly sealed.

1Sa 10:7

" When these signs are come unto thee (the Kethibh תבאינה is to beread תּבאינה , as in Psa 45:16 and Est 4:4; and the Keri תּבאנה is a needless emendation), do to thee what thy hand findeth , i.e., actaccording to the circumstances (for this formula, see Jdg 9:33); for Godwill be with thee ."The occurrence of the signs mentioned was to assurehim of the certainty that God would assist him in all that he undertook asking. The first opportunity for action was afforded him by the AmmoniteNahash, who besieged Jabesh-gilead (1Sa 11:1-15).

Constable: 1Sa 8:1--12:25

B. Kingship Given to Saul chs. 8-12

"Clearly these five chapters constitute a literary unit, for they are immediately preceded by the formula that marks the end of the story of a judge (7:13-17) and immediately followed by the formula that marks the beginning of the account of a reign (13:1; . . .). The divisions of the unit . . . alternate between negative and positive attitudes toward monarchy (not as contradictory but as complementary): 8:1-22, negative; 9:1-10:16, positive; 10:17-27, negative; 11:1-11, positive; 11:12-12:25, negative . . ."⁹³

In this section and the next (chs. 13-15) the writer skillfully contrasted the blessing that comes as a result of obeying God's will with the cursing that comes from disobedience. Chapters 8-12 are generally positive and record Saul's successes. The section opens and closes with Samuel giving a warning to the Israelites.

Constable: 1Sa 9:1--10:17

2. The anointing of Saul 9:1-10:16

In chapters 9-11 the writer painted Saul as the ideal man to serve as king from the human viewpoint. This pericope (9:1-10:16) sets forth his personal conduct.¹⁰⁰

Constable: 1Sa 9:26--10:9

Saul's private anointing by Samuel 9:26-10:8

Anointing with oil was a symbolic act in Israel that pictured consecration to service. The only things anointed with oil before this anointing were the priests and the tabernacle. The oil symbolized God's Spirit, and anointing with oil represented endowment with that Spirit for enablement (cf. 1 John 2:27). In the ancient Near East a representative of a nation's god customarily anointed the king whom the people from then on viewed as the representative of that god on earth.¹⁰⁴ Thus Saul would have understood that Samuel was setting him apart as God's vice-regent and endowing him with God's power to serve effectively. Beginning with Saul kings were similar to priests in Israel as far as representing God and experiencing divine enablement. Samuel's kiss was a sign of affection and respect since now Saul was God's special representative on the earth. Samuel reminded Saul that the Israelites were the Lord's inheritance, another comment that Saul unfortunately did not take to heart (cf. 9:13).

Samuel then gave Saul three signs that would verify to the new king that Samuel had anointed him in harmony with God's will. The first of these would have strengthened Saul's confidence in God's ability to control the people under his authority (v. 2).¹⁰⁵ The second would have helped Saul realize that the people would accept him and make sacrifices for him (vv. 3-4). The third would have assured him that he did indeed possess supernatural enablement from God (vv. 5-6).¹⁰⁶

Since God chose and equipped Saul to rule His people it seems most likely that he was a genuine believer. Samuel gave Saul his first orders as God's vice-regent (v. 8). Unfortunately he disobeyed them (13:8-14). Perhaps the tabernacle now stood at Gilgal since Samuel planned to offer burnt and peace offerings there. However, Samuel may have sacrificed at places other than the tabernacle. Again we can see that the tabernacle was not one of the writer's main concerns.

Guzik: 1Sa 10:1-27

1 Samuel 10 - Saul Anointed and Proclaimed King

A. Saul is anointed as king over Israel.

1. (1) Samuel anoints Saul.

Then Samuel took a flask of oil and poured it on his head, and kissed him and said: "Is it not because the LORD has anointed you commander over His inheritance?"

a. Samuel took a flask of oil and poured it on his head: This was a literal anointing of Saul. The word "anoint" means to rub or sprinkle on; apply an unguent, ointment, or oily liquid to. When Samuel poured it on his head, Saul was anointed with oil.

i. But the idea of anointing is much bigger. What happened to Saul's head and body was simply a picture of what God was doing in him spiritually. The Holy Spirit was being poured out on him, equipping him for the job of being king over Israel.

ii. Priests were anointed for their special service to the LORD (Exodus 28:41). Literal oil would be applied, but as a sign of the Holy Spirit upon their lives and service. The oil on the head was only the outward representation of the real, spiritual work going on inside them.

iii. Sometimes anointing oil would be poured (Exodus 29:7), sometimes it would be sprinkled (Exodus 29:21). This shows that the Holy Spirit's equipping for service is poured out in different ways and in different measures at different times and on different persons.

iv. Exodus 30:22-33 tells us about the special anointing oil. It was regarded as a sacred compound that could not be imitated nor used as normal perfuming oil. Since oil is emblematic of the Holy Spirit, we see that the Holy Spirit is not poured out to enhance our flesh, but to glorify Himself. Exodus 30:32 says specifically: it shall not be poured on man's flesh. Also, the work of the Holy Spirit is never to be imitated: nor shall you make any other like it . . . it is holy, and it shall be holy to you (Exodus 30:32). There is to be no place for encouraging a fleshly imitation of the gifts or operations of the Holy Spirit; this denies the holiness of the Holy Spirit, regarding His work as something we can do just as well on our own.

v. "In 1988 archaeologists uncovered in the bottom of a three-foot-deep put near Qumran, at the northwestern end of the Dead Sea, a five-inch-diameter clay flask wrapped in a nest of palm fibers and containing a small amount of well-preserved reddish oil, probably distilled from balsam. Dating from the first century A.D., the oil may be the only surviving sample of its kind and may be similar to that use to anoint ancient Israelite kings." (Youngblood)

vi. As Christians under the New Covenant, we also have an anointing: But you have an anointing from the Holy One (1 John 2:20). In the New Testament sense, anointing has the idea of being filled with, and blessed by, the Holy Spirit. This is something that is the common property of all Christians, but something we can and should become more submitted and responsive to. "As oil was used among the Asiatics for the inauguration of persons in important offices, and this oil was acknowledged to be an emblem of the gifts and graces of the Holy Spirit, without which the duties of those offices could not be discharged; so it is put here for the Spirit himself, who presided in the Church, and from which all gifts and graces flowed." (Clarke)

b. And kissed him: This was not only a greeting, but it was a sign of Samuel's personal support of Saul. It was important that the first king of Israel feel the support of the man of God.

c. Is it not because of the LORD has anointed you: God had anointed Saul, and there were many aspects to this anointing which were especially memorable to Saul.

i. It was a secret anointing, because it was not yet the time to reveal Saul as king to the nation. As Christians, our anointing often comes in just such a private way, not in a flashy, public ceremony.

ii. It was a memorable and evident anointing, because Saul's head was drenched with oil. Psalm 133:2 describes how messy an anointing could be: It is like the precious oil upon the head, running down the beard . . . running down on the edge of his garments. As Christians, our filling and empowering of the Holy Spirit should be memorable and evident. Saul could look back on this day, and this event, and know that God had called him to something special as the king of Israel.

iii. It was a prophetic anointing, because just as Saul was anointed as king, so Jesus is anointed as the King of Kings. Jesus is the Messiah (the same word as "Christ"), which means Anointed One.

d. Commander over His inheritance: Samuel reminds Saul that Israel belongs to the LORD, they are His inheritance. At the same time, Saul has an important job to do, because God has placed him as commander over His inheritance. Saul should have tried to be the best king he could be, because he was taking care of a people who belonged to the LORD God.

i. Poole on His inheritance: "Whereby he admonisheth Saul that this people were not so much his as God's; and that he was not to rule and manage them according to his own will and pleasure, but according to the will and mind of God."

2. (2) Samuel tells Saul of a sign to confirm what God has done.

"When you have departed from me today, you will find two men by Rachel's tomb in the territory of Benjamin at Zelzah; and they will say to you, 'The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, "What shall I do about my son?" ' "

a. You will find two men by Rachel's tomb: Samuel gives Saul a specific, prophetic word from God, by which Saul can have confidence that his anointing by Samuel was really from God. If there were no men by Rachel's tomb, or if there was only one man and not two, then Saul should know that Samuel was not really speaking from God.

i. However, speaking purely theoretically, there could have been three men by Rachel's tomb and the prophecy could have been still exactly correct. You can say there are two men if there are three or four or five; but you cannot say there are two men if there is only one. When a word is from God, it is always fulfilled exactly as God says, but not always exactly as we were expecting it.

b. They will say to you: If the men by Rachel's tomb do not tell Saul about the finding of the lost donkeys, Saul will know Samuel is not a true prophet. God gave Saul this sign to make him confident in what the LORD was doing.

i. We need to trust in God's confirmation along the way. God did not want Saul to doubt his calling later, so he gave him a lot of confirmation.

3. (3-4) Samuel tells Saul of another sign to confirm what God has done.

"Then you shall go on forward from there and come to the terebinth tree of Tabor. There three men going up to God at Bethel will meet you, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. And they will greet you and give you two loaves of bread, which you shall receive from their hands."

a. The terebinth tree of Tabor . . . three men . . . three young goats . . . three loaves of bread . . . a skin of wine . . . they will greet you and give you. Again, Samuel is giving Saul such specific predictions that they can be exactly verified. God may have a place for vague, broad words (such as saying to an audience of five hundred people, "There is someone here with a headache . . ."), but they are not remarkable evidence of prophecy.

b. Which you shall receive: It would be unusual for men to simply give a stranger like Saul loaves of bread. But as king, Saul will be often receiving gifts, so this was a good way to speak to confirm to him his position as king.

i. Wasn't two loaves of bread a strange present? "The more strange the present was, the more fit it was for a sign of God's extraordinary providence in Saul's affairs." (Poole)

4. (5-7) Samuel tells Saul of a third sign to confirm what God has done.

"After that you shall come to the hill of God where the Philistine garrison is. And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying. Then the Spirit of the LORD will come upon you, and you will prophesy with them and be turned into another man. And let it be, when these signs come to you, that you do as the occasion demands; for God is with you."

a. A group of prophets: These prophets were apparently seeking the LORD and worshipping Him at the place of worship (the high place). They will be prophesying isn't necessarily that they were all predicting the future, but that they were all speaking under the inspiration of the Holy Spirit.

i. Prophets may speak by the inspiration of the Holy Spirit, yet their words may not be predicting the future. 1 Corinthians 14:3 says, he who prophesies speaks edification and exhortation and comfort to men. Also, people may speak to God under the inspiration of the Holy Spirit.

ii. Poole on a group of prophets: "He understands persons that did wholly devote themselves to religious studies and exercises, such as preaching, praying, praising of God."

iii. "Members of prophetic bands were often young (2 Kings 5:22; 9:4); they frequently lived together (2 Kings 6:1-2), ate together (2 Kings 4:38), and were supported by the generosity of their fellow Israelites (2 Kings 4:42-43) . . . Samuel provided guidance and direction for the movement in its early stages, as Elijah and Elisha did later." (Youngblood)

b. Then the Spirit of the LORD will come upon you: This reception of the Holy Spirit was the real anointing. The oil poured out on Saul's head was just a picture of this. A gallon of oil could have been put on his head, but if the Spirit of the LORD did not come upon him, it would have meant nothing!

i. Poole writes that the literal Hebrew for will come upon you is "will leap or rush upon thee, to wit, for a season. So it may be opposed to the Spirit's resting upon a man, as in Numbers 11:25; Isaiah 11:2."

c. And you will prophesy with them and be turned into another man: Saul, before this time, never seems to have been a particularly spiritual man. So for him to prophesy - that is, speak as inspired from the LORD, whether predicting the future, exhorting others, or speaking unto God - was real evidence that he had been turned into another man.

i. God picked Saul just as he was, even though he was not a particularly spiritual man. Yet, God did not want to leave Saul just as he was. For God to use Saul to the fullest, he had to be turned into another man by the filling of the Spirit of the LORD.

ii. God says His work will be done, not by might nor by power, but by My Spirit (Zechariah 4:6). When we let the Spirit of the LORD fill us and change us, then we can see the work of God really done.

d. When these signs come to you: God arranged for each one of these three events to be a sign to Saul. God always confirms His anointing!

5. (8) Saul is commanded to wait for Samuel at Gilgal.

"You shall go down before me to Gilgal; and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings. Seven days you shall wait, till I come to you and show you what you should do."

a. Seven days you shall wait: This is an important command. By the nature of their office, kings do not wait for anybody. Others wait for them. But Samuel commands Saul to wait for him, because the prophet of God had more real authority than this king over Israel! Saul had to show that even though he was a king, he was submitted to the LORD, and the LORD's prophet. Failing to wait for Samuel will get Saul into trouble on a future occasion.

b. Why Gilgal? "Gilgal was chosen for this purpose as a very fit place; partly because that place was famous for the solemn renewing of the covenant between God and Israel, Joshua 4 . . . and partly because it was a very convenient place for the tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions." (Poole)

6. (9-13) The signs come to pass.

So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day. When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them. And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets, that the people said to one another, "What is this that has come upon the son of Kish? Is Saul also among the prophets?" Then a man from there answered and said, "But who is their father?" Therefore it became a proverb: "Is Saul also among the prophets?" And when he had finished prophesying, he went to the high place.

a. When he had turned his back to go from Samuel, that God gave him another heart. Samuel could not give Saul another heart. Only the Spirit of the LORD could do that. To demonstrate this, God did not grant this change of heart to Saul until he left the presence of Samuel. God wanted Saul to honor and respect Samuel, but to never look to Samuel in the place of the LORD.

i. God gave him another heart: Samuel did not give it. Saul did not even give it to himself. The new heart was a gift from God. We can have another heart from the LORD also, but we must receive it from him. We can't receive a new heart from anyone from God, and we can never make a new heart in anyone else.

b. Is Saul also among the prophets? This phrase became a proverb describing astonishment that someone had become a religious fanatic. As some used to say of someone who was not a religious person who became very religious, "He got religion?" Saul was an unspiritual man who became very spiritual at the time when the Spirit of the LORD came upon him.

c. But who is their father? This question asks, "Who is the source of the inspiration upon the prophets?" If God is their inspiration, then why should it be strange that God could inspire an unlikely man such as Saul? "Who is the father of all these prophets of whom you speak, and among whom Saul is now one? who is it that instructs and inspires them with this holy art, but God? They have it not from their natural parents . . . but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man, with the same skill. And therefore wonder not at this matter, but give God the glory of it." (Poole)

d. When he had finished prophesying: Saul prophesied without ever really being called as a prophet. This shows us that someone can receive prophecy as a gift from the Holy Spirit without really being a "prophet" in the sense of having that office or title.

7. (14-16) Saul hides his experience from his family.

Then Saul's uncle said to him and his servant, "Where did you go?" So he said, "To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel." And Saul's uncle said, "Tell me, please, what Samuel said to you." So Saul said to his uncle, "He told us plainly that the donkeys had been found." But about the matter of the kingdom, he did not tell him what Samuel had said.

a. Where did you go? This may have been a simple, logical question. Or, Saul's uncle may be asking because he noticed that Saul had very, very oily hair!

b. About the matter of the kingdom, he did not tell him: Of course, it seems strange that Saul would not tell of what he had experienced. Didn't he have a lot to tell about?

i. Perhaps Saul was wise, knowing that the LORD had to reveal him as king over Israel. What point was there in saying, "I'm the king now!" until the LORD had declared him to be king?

ii. Or, perhaps Saul is just experiencing what many experience after a powerful encounter with the LORD: an attack from the enemy, making us fearful and cowardly to tell others what God has done in our lives.

B. Saul proclaimed as king.

1. (17-19) Samuel's speech to the nation before the appointment of a king.

Then Samuel called the people together to the LORD at Mizpah, and said to the children of Israel, "Thus says the LORD God of Israel: 'I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians and from the hand of all kingdoms and from those who oppressed you.' But you have today rejected your God, who Himself saved you from all your adversities and your tribulations; and you have said to Him, 'No, set a king over us!' Now therefore, present yourselves before the LORD by your tribes and by your clans."

a. I brought Israel out of Egypt: Before God appoints a king for Israel, God reminds Israel of all He has done for them. In a sense, God is reminding Israel that He was still more than qualified to be their king, and their rejection of Him was all because of them, and not because of the LORD.

b. But you have rejected your God, who Himself saved you out of all your adversities and your tribulations: The LORD, speaking through Samuel, is showing Israel how their rejection of Him made so little sense. Why would anyone reject the one who Himself saved you out of all your adversities and your tribulations?

i. It is easy for us to think, "Wow, those Israelites were really stupid. How foolish to reject God like that!" But are we much different? Whenever we, even in the smallest way, reject God, we show the same lack of sense.

2. (20-21a) Saul is selected by lot.

And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen. And Saul the son of Kish was chosen.

a. And Saul the son of Kish was chosen: Why did God do it this way, when He had already anointed Saul as king over Israel? Because this would show the whole nation that Saul was the right man. It would show that God had chosen Saul, not that any man had chosen him.

i. They inquired of the LORD: "Either by Urim or Thummin, which was the usual way of inquiry . . . or by Samuel, who by his prayer procured an answer." (Poole)

ii. "It appears that, in order to find out the proper person who should be made their king, they must determine by lot: 1. The tribe. 2. The thousands or grand divisions by families. 3. The smaller divisions by families. And, 4. The individual. When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken." (Clarke)

b. It is important to say that Saul did not become king because he was chosen by lot. Instead, he was chosen king because of God's word to the prophet Samuel. The choosing by lot simply confirmed the word of the LORD through Samuel.

3. (21b-24) Saul is revealed to be the king.

But when they sought him, he could not be found. Therefore they inquired of the LORD further, "Has the man come here yet?" And the LORD answered, "There he is, hidden among the equipment." So they ran and brought him from there; and when he stood among the people, he was taller than any of the people from his shoulders upward. And Samuel said to all the people, "Do you see him whom the LORD has chosen, that there is no one like him among all the people?" So all the people shouted and said, "Long live the king!"

a. Hidden among the equipment: In fact, here Saul shows a healthy embarrassment and humility. He was not looking forward to being "center stage" in front of the nation; he seems to be dreading it. Saul was not made king because of his own personal ambition, or to gratify a desire for the limelight.

i. Spurgeon, in his sermon Hiding Among the Stuff, shows how both believers and unbelievers can be hidden among the equipment, avoiding the crown God has for them. "There may be some of you here present, who may be doing precisely what Saul did, only you are doing it more foolishly than he did. He did but hide away from an earthly crown, but you hide from a heavenly one." (Spurgeon)

b. He was taller than any of the people from his shoulders upward: The physical description of Saul shows he is exactly what the people wanted. Israel a king that would look good to the other nations, and God gave them "the king from central casting"!

c. Long live the king! The people of Israel, in their desire for the image and pageantry of a human king had been longing to shout these words for a long time. They knew all the other nations got see royal ceremonies and functions. Now they get to also!

d. Do you see him . . . there is no one like him among all the people: What did Samuel mean by this? Probably, there was a note of sarcasm in his voice when he said this. He wanted the nation to see the king, and according to what they could see, he was a great king. But Samuel, from his long conversations with Saul (1 Samuel 9:25-26), probably knew him well enough to mean something else when he said, there is no one like him among all the people.

4. (25-27) The monarchy established.

Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it up before the LORD. And Samuel sent all the people away, every man to his house. And Saul also went home to Gibeah; and valiant men went with him, whose hearts God had touched. But some rebels said, "How can this man save us?" So they despised him, and brought him no presents. But he held his peace.

a. Samuel explained to the people the behavior of royalty: Samuel taught them God's guidelines for both rulers and subjects, probably using Deuteronomy 17:14-20.

i. When it says the behavior of royalty, we can guess that Samuel was not explaining how a king should hold a teacup. Instead, Samuel was probably warning them about the wickedness and selfishness kings have, just as Jesus said: You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. But Jesus added this word of instruction: Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many (Mark 10:42-45). According to the way the kings of this world live, God never wants us to imitate the behavior of royalty.

b. Wrote it in a book and laid it up before the LORD: It doesn't seem that this book Samuel wrote is any of the books of the Bible we have. This doesn't mean that there is something missing from our Bibles, it simply means that God did not want this book preserved in His eternal word.

c. Saul also went home to Gibeah: At the time, there was no palace or capital. So, Saul simply walked home with his future leaders, the valiant men who went with him.

i. God called Saul to be king and lead the nation. Yet, this was not something he could do himself. He needed valiant men around him, men whose hearts God had touched.

d. So they despised him . . . But he held his peace: Not all of Israel was supportive of Saul yet. It was probable that because they had never had a king before, that it was unlikely they could choose any one man the whole nation could get behind. Yet, Saul should be recognized for his wise reaction (he held his peace). An insecure or unwise leader, at this point, might feel the need to "crush" anyone that opposed him, or simply regard them as enemies. Saul did neither, understanding that it might take him some time to win over the doubters.

i. "The Hebrew, as suggested by the margin, is still more striking. 'He was as though he had been deaf' - he pretended not to hear. He did hear; every word had struck deep into his soul, but he made as though he were deaf. It is a great power when a man can act as though he were deaf to slander, deaf to detraction, deaf to unkind and uncharitable speeches, and treat them as though they had not been spoken, turning from man to God, leaving with God his vindication, believing God that sooner or later will give him a chance . . . of vindicating the true prowess and temper of his soul." (Meyer)

ii. From this, we see that Saul started out with so much promise. He was chosen and anointed by God. He was filled with the Holy Spirit. He had the support of a man of God like Samuel. He had been given gifts appropriate to royalty. He had the enthusiastic support and goodwill of most all the nation. He had valiant men around him, men whose hearts God had touched to support him. And, he had the wisdom to not regard every doubter, or every critic, as an enemy. But despite all these great advantages, Saul can still blow it. Will he walk in the advantages God had given him so far, or will he go his own way? The rest of the book of 1 Samuel gives the answer to that question.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 1Sa 10:1

1 SAMUEL 10:1 —Does the Scripture give contradictory accounts of the anointing of Saul?

PROBLEM: According to 1 Samuel 10:1 , Samuel anointed Saul at the outskirts of Ramah in the territory of Zuph (cf. 9:5 ). However, 1 Samuel 10:17-24 asserts that Saul was appointed king of Israel at Mizpah. Are these accounts contradictory?

SOLUTION: No. The only passage that describes the anointing of Saul is found in 1 Samuel 10:1 . In 1 Samuel 10:17-24 we read of the public appointment of Saul in the presence of the whole nation. There is no statement of anointing him at this time. Also, in 1 Samuel 12 we find the confirmation ceremony of Saul’s appointment as king of Israel and Samuel’s farewell address to the nation. Nowhere in this section is there any reference to an anointing. According to the biblical record, Saul was anointed only once, and there is no contradiction among these accounts.   

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 10 (Chapter Introduction)

Overview

1Sa 10:1, Samuel anoints Saul; 1Sa 10:2, He confirms him by prediction of three signs; 1Sa 10:9, Saul’s heart is changed, and he prophesies; 1Sa 10:14, He conceals the matter of the kingdom from his uncle; 1Sa 10:17, Saul is chosen at Mizpeh by lot; 1Sa 10:26, The different affections of his subjects.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 10 (Chapter Introduction)

SAMUEL CHAPTER 10

Samuel anointeth Saul, 1Sa 10:1 ; confirms him by prediction of three signs, 1Sa 10:2-8 . Saul prophesies, 1Sa 10:9-13 . He cometh to his uncle; telleth him what Samuel had said concerning the asses, but concealeth the matter of the kingdom, 1Sa 10:14-16 . Samuel assembleth the people at Mizpeh, 1Sa 10:17-20 . Saul is chosen king by lot; but hideth himself; is discovered by God. His stature, 1Sa 10:21-23 . Samuel presents him to the people, who receive him with shouting, 1Ki 10:24 . Samuel writeth the manner of the kingdom in a book, 1Ki 10:25 . God inspires the people with reverence towards Saul; but the children of Belial despise him, 1Sa 10:26,27 .

This was the usual rite in the designation, as of priests and prophets, so also of kings, as 1Sa 16:1 13 1Ki 1:39 2Ki 9:1,3,6 ; whereby was signified the pouring forth of the gifts of God’ s Spirit upon him, to enable him for the administration of his office, which he might expect, and should receive upon the discharge of his duty.

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 10 (Chapter Introduction)

(1Sa 10:1-8) Samuel anoints Saul.

(1Sa 10:9-16) Saul prophesies.

(1Sa 10:17-27) Saul chosen king.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 10 (Chapter Introduction)

We left Samuel and Saul walking together, probably some private way over the fields down from Ramah, perhaps in the paths of the vineyards, and Saul expecting to hear from Samuel the word of God. Now here we have, I. The anointing of Saul then and there (1Sa 10:1). The signs Samuel gave him (1Sa 10:2-6). And instructions (1Sa 10:7-8). II. The accomplishment of those signs to the satisfaction of Saul (1Sa 10:9-13). III. His return to his father's house (1Sa 10:14-16). IV. His public election by lot, and solemn inauguration (1Sa 10:17-25). V. His return to his own city (1Sa 10:26, 1Sa 10:27). It is a great work that is here a doing, the setting up not only of a monarch, but of monarchy itself, in Israel; and therefore in all the advances towards it much of God is seen.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 10 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 10

In this chapter we read of Saul's being anointed king by Samuel, 1Sa 10:1, and of certain signs given as confirming the same, which should come to pass, and did, before Saul got to his father's house, 1Sa 10:2, of his arrival at his father's house, and of what passed between him and his uncle there, 1Sa 10:14, of Samuel's calling all Israel together at Mizpeh, and of the election of Saul by lot to be king, and of his being declared such, 1Sa 10:17, and of his return to his city, being respected by some, and despised by others, 1Sa 10:26.