1 samuel 10 commentary

1 SAMUEL 10 COMMENTARY
EDITED BY GLENN PEASE
1 Then Samuel took a flask of olive oil and poured
it on Saul’s head and kissed him, saying, “Has not
the Lord anointed you ruler over his
inheritance?[a]
BARNES, "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.)
CLARKE, "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.
GILL, "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:
1

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.
HENRY, "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
2

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.
JAMISON, "1Sa_10:1-27. Samuel anoints Saul, and confirms him by the prediction
of three signs.
Then Samuel took a vial of oil — 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).
kissed him — 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).
K&D, "Samuel then took the oil-flask, poured it upon his (Saul's) head, kissed him,
and said, “Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be
captain over His inheritance?” ‫א‬ ‫ֲל‬‫ה‬, as an expression of lively assurance, receives the
force of an independent clause through the following ‫י‬ ִ‫,כּ‬ “is it not so?” i.e., “yea, it is so,
that,” etc., just as it does before ‫ם‬ ִ‫א‬ in Gen_4:7. ‫ת‬ ָ‫ל‬ֲ‫ח‬ַ‫נ‬, (His (Jehovah's) possession, was
the nation of Israel, which Jehovah had acquired as the people of His own possession
through their deliverance out of Egypt (Deu_4:20; Deu_9:26, etc.). Anointing with oil as
a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength
which it gives to the vital spirits, was a symbol of the Spirit of God 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 than that of the priests and sanctuary (Exo_30:23.; Lev_
8:10.). When Saul, therefore, was consecrated as king by anointing, the monarchy was
inaugurated as a divine institution, standing on a par with the priesthood; through
which henceforth the Lord would also bestow upon His people the gifts of His Spirit for
the building up of His kingdom. As the priests were consecrated by anointing to be the
media of the ethical blessings of divine grace for Israel, so the king was consecrated by
anointing to be the vehicle and medium of all the blessings of grace which the Lord, as
the God-king, would confer upon His people through the institution of a civil
government. Through this anointing, which was performed by Samuel under the
direction of God, the king was set apart from the rest of the nation as “anointed of the
Lord” (cf. 1Sa_12:3, 1Sa_12:5, etc.), and sanctified as the ‫יד‬ִ‫ָג‬‫נ‬, i.e., its captain, its leader
and commander. Kissing was probably not a sign of homage or reverence towards the
anointed of the Lord, so much as “a kiss of affection, with which the grace of God itself
was sealed” (Seb. Schmidt).
(Note: The lxx and Vulgate have expanded the second half of this verse 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 the Vulgate: Ecce,
3

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 lxx
interpolated their addition between ‫א‬ ‫ֲל‬‫ה‬ and ‫י‬ ִ‫,כּ‬ as the last clause, ὅτι ἔχρισέ σε
κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of ‫ָה‬ ‫ה‬ְ‫י‬ ֲ‫ח‬ָ‫שׁ‬ ְ‫מ‬ ‫י‬ ִ‫כּ‬
‫יד‬ִ‫ָג‬‫נ‬ ְ‫ל‬ ‫ת‬ ָ‫ל‬ֲ‫ַח‬‫נ‬‫ל־‬ַ‫.ע‬ In the Vulgate, on the other hand, the first clause, ecce unxit - in
principem, corresponds word for word with the Hebrew text, from which we may see
that Jerome translated our present Hebrew text; and the addition, et liberabis, etc.,
was interpolated into the Vulgate from the Itala. The text of the Septuagint is nothing
more than a gloss formed from 1Sa_9:16-17, which the translator thought necessary,
partly because he could not clearly see the force of ‫י‬ ִ‫כּ‬ ‫א‬ ‫ֲל‬‫ה‬, but more especially
because he could not explain the fact that Samuel speaks to Saul of signs, without
having announced them to him as such. But the author of the gloss has overlooked
the fact that Samuel does not give Saul a σημεῖον, but three σημεῖα, and describes the
object of them in 1Sa_10:7 as being the following, namely, that Saul would learn
when they took place what he had to do, for Jehovah was with him, and not that they
would prove that the Lord had anointed him to be captain.)
BENSON, "1 Samuel 10:1. And poured it upon his head — We do not read of any
order of God, given for the anointing of kings. But it was the usual rite in the
designation, as of prophets and priests, so also of kings, as appears from the parable
of Jotham, recorded 9:8, and delivered two hundred years before this time. By using
this ceremony Samuel signified the pouring forth of the gifts and graces of God’s
Spirit upon Saul, 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.
Kissed — As a testimony of his sincere friendship and affection to him. His
inheritance — 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 to his own will, but according to the will of God. This sudden and
unexpected elevation of Saul to the royal dignity was a thing not easy to be believed,
and therefore Samuel gives him three or four signs in the following verses to assure
him that God called him to this high office, and to confirm his faith in the divine
appointment.
COFFMAN, "SAUL ANOINTED KING; THEN CONFIRMED PUBLICLY
There were three phases in God's appointment of Saul as king of Israel, each one of
them absolutely necessary.
4

(1) There was the private, even secret, anointing of Saul (1 Samuel 10:1-8).
(2) Then there was a public presentation of Saul as king, confirmed by the casting of
lots, which was opposed by some of the people.
(3) The Divinely-inspired victory of Saul over the Ammonites propelled him into the
universal acceptance of his kingship by all Israel.
The first of these three phases prepared Saul himself for the assignment, especially
by his being supernaturally endowed by an infusion of God's Spirit, similar to the
manner in which Samson was so endowed.
The second of these phases prepared a general assembly of the people to receive
him, via the casting of lots and the presentation of Saul publicly.
The third phase prepared all Israel to accept Saul as king; and this was
accomplished by the great victory over the Ammonites. We would like to read from
any critic just how any one of these phases could possibly have been omitted.
We find no agreement whatever with the critical nonsense about "early and late
sources." "contradictions," and "interpolations." As a universally respected critic
(Ewald) stated it (as quoted by Keil), "We find that there is nothing but the simple
truth in the whole course of this narrative."[1]
SAMUEL ANOINTS SAUL AS KING OF ISRAEL
"Then Samuel took a viol of oil and poured it on his head, and kissed him and said,
"Has not the Lord anointed you to be prince over his people Israel? And you shall
5

reign over the people of the Lord, and you will save them from the hand of their
enemies round about."
"Has not the Lord anointed you?" (1 Samuel 10:1). This was essentially an action of
God, because Samuel did it in obedience to God's specific commandment. This was
an irrevocable action; and from that time forward, Saul was "the Lord's anointed,"
even after he had been rejected as king of Israel.
"And kissed him." "This is nowhere an act expressive of loyalty to a king, and it
should be understood as indicating Samuel's affection for Saul."[2]
"The anointing of kings was not peculiarly an Israelite custom. The Tel el-Amarna
Letters indicate that both in Egypt and in Canaan (prior to the Conquest) kings
were regularly anointed."[3]
1 Samuel 10:1-8
SIGNS CONFIRMING SAUL'S DIVINE ANOINTING
"And this shall be the sign to you that the Lord has anointed you to be prince over
his heritage. When you depart from me today you will meet two men by Rachel's
tomb in the territory of Benjamin at Zelzah, and they will say to you, `The asses
which you went to seek are found, and your father has ceased to care about the asses
and is anxious about you, saying, "What shall I do about my son"'? Then you shall
go on from there further and come to the oak of Tabor; three men going up to God
at Bethel will meet you there, one carrying three kids, 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 accept from their hand. After that you shall
come to Gibeath-elohim, where there is a garrison of the Philistines; and there, as
you come to the city, you will meet a band of prophets coming down from the high
place with harp, tambourine, flute, and lyre before them, prophesying. Then the
Spirit of the Lord will come mightily upon you, and you shall prophesy with them
6

and shall be turned into another man. Now when these signs meet you, do whatever
your hands find to do, for God is with you. And you shall go down before me to
Gilgal; and behold, I am coming to you to offer burnt offerings and to sacrifice
peace offerings. Seven days you shall wait, until I come to you and show you what
you shall do."
THE SIGNS GIVEN TO SAUL
Some speak of these "three signs"; but there are more than that.
(1) He would meet two men near the tomb of Rachel who would give him word that
the asses had been found.
(2) He would meet three men at the oak of Tabor going up to worship at Bethel; and
they would give him two loaves of bread.
(3) He would meet a band of prophets, playing instruments of music and
prophesying.
(4) The Spirit of the Lord would come mightily upon Saul, and
(5) Saul himself would prophesy.
Of course, the most important of these was No. 4. Saul's possession of the Spirit of
God, evidently in the same manner as in the various Judges, was precisely the event
that prepared him to be king of Israel.
COKE, "1 Samuel 10:1. Then Samuel took a vial of oil, and poured it upon his
head— It appears from the last verse of the preceding chapter, that Samuel did this
in the open field. Anointing was, from the earliest times, made use of at the
7

inauguration of kings, as well as of priests. See Judges 9:8. The kiss which Samuel
gave Saul was in token of subjection and reverence to him. See Genesis 41:40. The
reason why Samuel foretels to Saul the several particulars in the subsequent verses,
is to convince him of his prophetic spirit, and, consequently, of the truth of what he
had advanced concerning the kingdom. Houbigant, after the LXX, adds what
follows to this verse, which, whether it be genuine Scripture or not, will at least tend
to explain it: Then Samuel, having taken a phial, poured oil upon his head, and
kissed him, saying, Behold, the Lord hath anointed thee prince over his inheritance:
thou shalt rule over the people of the Lord: thou shalt deliver them from their
enemies which are round about. 1 Samuel 10:2. But this shall be a sign unto thee,
that the Lord hath anointed thee prince over his inheritance: when thou shalt
depart from me to-day, thou shalt find, &c
ELLICOTT, " (1) Then-Samuel took a vial of oil.—The vial was a narrow-necked
vessel, from which the oil flowed in drops. It was, of course, no common oil which
the prophet used on this momentous occasion, but the oil of holy ointment, the
sacred anointing oil which was used at the consecration of the priests, and also of
the Tabernacle and the sacred vessels. (See Exodus 29:7; Exodus 30:23-33, &c.) The
solemn anointing took place in the ceremony of consecration in the case of some, but
not of all, the Hebrew sovereigns. We hear of it at the accession of David, Absalom,
Solomon, Joash, Jehoahaz, And Jehu. In cases of regular succession the anointing
was supposed to continue its effect—that is, the regular succession needed no new
anointing. Hence it is that only the above named kings are mentioned as having been
anointed, all founders of dynasties or irregularly advanced to the throne. (See
Erdman in Lange here.)
And kissed him.—Rather as a customary sign of reverential homage than as a mark
of affection, which at that early date of their acquaintance it was hardly possible to
assume that the old man felt for the younger. (Compare Psalms 2:12 : “Kiss the son,
lest he be angry”: that is, “Do homage, O ye kings of the earth, to Him who is your
anointed King.”)
The Lord hath anointed thee.—Samuel replies to the look and gesture of extreme
astonishment with which the young Saul received the anointing and the kiss with
these words: “Do you mutely ask me why I pay you this formal homage? why I
salute you with such deep respect? Is it not because you are the chosen of the
Eternal? Are you still incredulous respecting your high destiny? See now, as you go
8

on your way home, you will meet with three signs; they will prove to you that what I
do, I do not of myself, but in obedience to a higher power.”
WHEDON, " 1. A vial of oil — The Hebrew is emphatic — the flask of the oil;
probably the holy anointing oil described Exodus 30:23-33, which Samuel had
prepared for this express purpose.
Poured it upon his head — Among the Hebrews this solemn ceremony had hitherto
been used only on the priests, and the holy places and vessels of the sanctuary. Its
application to the king would, therefore, serve to show that he was a sacred
personage, and that the monarchy, like the priesthood, was a divine institution.
Hence “the Lord’s anointed” became the common designation of the kings of Israel.
Chap. 1 Samuel 12:3; 1 Samuel 12:5; 1 Samuel 24:6; 2 Samuel 1:14; 2 Samuel 1:16;
Psalms 105:15. From
Psalms 133:2. we would naturally infer that the precious ointment was very
copiously poured out.
Kissed him — In token both of friendly congratulation and of homage. Compare
Psalms 2:12.
Captain over his inheritance — ‫,נגיד‬ prefect; overseer; prince. Solemn and
responsible office. Compare the term ‫נגיב‬ ‫,משׁיח‬ Messiah Prince, or, the Anointed
Prince. Daniel 9:25 .
HAWKER, "This Chapter opens with presenting us by a view of the prophet's
anointing Saul king. This is followed with tokens Samuel told Saul, should
immediately take place, on his departure from him to return home to his father's
house, and which accordingly came to pass. After this Samuel convenes Israel at
Mizpeh; at which convocation, he proceeds to the election of a king. Saul is elected.
With which event some are displeased, but Saul holds his peace. These are the
principal things contained in this chapter.
1 Samuel 10:1
(1) ¶ Then Samuel took a vial of oil, and poured it upon his head, and kissed him,
9

and said, Is it not because the LORD hath anointed thee to be captain over his
inheritance?
The ceremony of pouring oil on the head, was the method appointed by way of
inauguration into office. And this was used both in the anointing Priests and Kings.
No doubt the ceremony itself was instituted with an eye to Jesus, who was anointed
by the Holy Ghost into all his precious offices, as prophet, priest, and king. The holy
anointing oil was made according to the Lord's own direction. See Exodus 30:22-33.
Hence the church speaking of her beloved, saith, because of the savor of thy good
ointments thy name is as ointment poured forth. Song of Solomon 1:3. Whether the
vial of oil was of this kind is not said. But the signification was the same. And to
show the good will of Samuel on this occasion, he accompanied the ceremony with a
kiss. Precious Jesus! do thou grant me the anointings of thy blessed Spirit,
K&D, "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 Genesis 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
(Deuteronomy 4:20; Deuteronomy 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 Leviticus 8:12). Hitherto there had been no other
anointing among the people of God thanthat of the priests and sanctuary (Exodus
30:23.; Leviticus 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. 1 Samuel 12:3, 1 Samuel
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
10

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: ‫ן‬ ‫ץ‬‫ק‬ ‫י‬‫ך‬ ‫ו‬‫קסיך‬ ‫ו‬‫ףו‬
‫ך‬ ‫ץ‬‫ו‬ ‫סיןע‬ ‫י‬‫ע‬  ‫ב‬‫סקןםפב‬ ‫ו‬‫נ‬ ‫י‬‫פ‬ ‫ן‬‫כב‬ ‫ם‬ ‫ן‬‫ב‬ ‫ם‬ ‫ץ‬‫פן‬ ‫ץ‬ ‫ו‬‫נ‬ ‫י‬◌ ֹ‫ףסב‬ ‫ח‬‫ךב‬ ‫כ‬ ‫י‬
‫ף‬ ‫ץ‬  ‫ב‬‫סמויע‬ ‫ו‬‫כב‬ ‫ם‬  ‫ש‬‫ךץס‬ ‫י‬‫ןץ‬,‫ךב‬ ‫י‬‫ף‬ ‫ץ‬‫ף‬ ‫ש‬‫ב‬ ‫ףויע‬ ‫ץ‬‫פ‬ ‫ן‬‫ם‬ ‫ו‬‫קויס‬ ‫ך‬ ‫ן‬‫ע‬
‫ו‬‫קטס‬ ‫ש‬‫ב‬ ‫ם‬ ‫ץ‬‫פן‬ ‫ץ‬‫ךץךכ‬ ‫ן‬‫טום‬,‫ךב‬ ‫י‬‫פן‬ ‫ץ‬‫פ‬ ‫ן‬‫פ‬ ‫ףןי‬ ‫ן‬‫ףחלו‬ ‫י‬‫ןם‬  ‫ן‬‫פי‬
  ‫ו‬‫קסיף‬ ‫ו‬‫ך‬ ‫ףו‬ ‫ץ‬‫סיןע‬ ‫ו‬‫נ‬ ‫י‬‫ךכחסןםןל‬ ‫י‬‫ב‬ ‫בם‬ ‫ץ‬‫פן‬ ‫ץ‬‫ו‬ ‫י‬‫ע‬  ‫ב‬‫סקןםפב‬ . 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, ́̔‫ן‬‫פי‬́̓‫ו‬‫קסיף‬́‫ו‬ óå êṍñéïò å̓ ðé̀ êëçñïíïìé́áí áõôïõ͂ åé̓ ò á̓́ñ÷ïíôá , is a
verbaltranslation of ‫משׁחך‬ ‫יהוה‬ ‫כּ‬‫על־נחלתו‬ ‫לנגיד‬ ‫י‬ . In the Vulgate, on the other hand,
the first clause, ecce unxit - in principemcorresponds word for word with the
Hebrew text, fromwhich we may see that Jerome translated our present Hebrew
text;and the addition, et liberabisetc., was interpolated into the Vulgatefrom the
Itala. The text of the Septuagint is nothing more than agloss formed from 1 Samuel
17-9:16 , which the translator thoughtn, "Verses 9-16
CONSTABLE, God's enablement of Saul 10:9-16
We should probably not interpret the reference to God changing Saul's heart (1
Samuel 10:9) to mean that at this time Saul experienced personal salvation. This
always takes place when a person believes God's promise, and there is no indication
in the context that Saul did that at this time. Probably it means that God gave him a
different viewpoint on things since he had received the Holy Spirit. Some
interpreters have taken this as Saul's conversion. [Note: E.g., Zane C. Hodges, "The
Salvation of Saul," Grace Evangelical Society News 9:4 (July-August 1994):1, 3.] In
Hebrew psychology the heart was the seat of the intellect, emotions, and will.
God's Spirit also gave Saul the ability to prophesy (1 Samuel 10:10). This was the
11

outward evidence that God was with Saul. It apparently involved the Holy Spirit
controlling these men, and their manifesting His control by praising God (cf. 1
Samuel 19:20-24; 1 Chronicles 25:1-3). The evidence of this new gift surprised
people who knew Saul, and they took note of it (1 Samuel 10:11). Some students of
this passage have concluded that Saul demonstrated this gift with ecstatic behavior.
[Note: E.g., Bright, p. 166.] Others have not. [Note: E.g. Leon J. Wood, "Ecstasy
and Israel's Early Prophets," Bulletin of the Evangelical Theological Society 9
(Summer 1966):125-37. See also idem, The Prophets ..., pp. 40-56, 91-92.] I see no
evidence of it in the text.
This is the first of several references to groups of prophets in the historical books
(cf. 1 Samuel 19:20; 2 Kings 2:1-7; 2 Kings 2:15-18; 2 Kings 4:38-41; 2 Kings 6:1-2).
Though the term "school of the prophets" does not appear in the Old Testament,
the texts noted identify groups of prophets who gathered together, sometimes under
the leadership of a prominent prophet (e.g., Samuel, Elijah, or Elisha), apparently to
learn how to present messages from the Lord and lead the people in worship. Some
of them even had buildings in which they met, including ones at Gilgal, Bethel, and
Jericho (2 Kings 2:1-5; 2 Kings 4:38-41; 2 Kings 6:1-2). Samuel evidently had such a
"school" or group of disciples, and this group apparently also met in their own
buildings (cf. 1 Samuel 19:18-19). [Note: For further discussion, see Ibid., pp.
164-66.]
The question, "Who is their father?" (1 Samuel 10:12) inquired about the source of
the behavior of all the prophets including Saul. Their conduct was indeed an
evidence of God's presence and working in their lives. [Note: Keil and Delitzsch, pp.
104-5.] The proverb that evolved from this incident (cf. 1 Samuel 19:24) was
derogatory. Some of the people felt that the behavior of prophets was inappropriate,
especially for their king (cf. 2 Samuel 6:13-16). Ironically their question did not
express doubt that Saul was a prophet but confidence that God had empowered
him. Another view is that the question expressed a negative opinion such as, "Saul is
no prophet." [Note: See John Sturdy, "The Original Meaning of 'Is Saul Also
Among the Prophets?' (1 Samuel X 11, 12; XIX 24)," Vetus Testamentum 20:2
(April 1970):210.]
The high place referred to in 1 Samuel 10:13 is probably the same one mentioned
earlier (1 Samuel 10:5; 1 Samuel 10:10), namely, Geba. Geba was only four miles
12

from Saul's hometown, Gibeah (lit. hill). Saul's uncle may have been Ner, the father
of Abner (1 Samuel 14:50-51), or some other uncle. [Note: See D. R. Ap-Thomas,
"Saul's 'Uncle'," Vetus Testamentum 11 (1961):241-45.]
"These passages in 1 Samuel indicate that the writer of Samuel had no problem
with high places so long as they were dedicated to Yahweh.
"In Kings, however, the attitude of the historian is clearly hostile to high places. He
conceded the necessity of the people worshiping there (and by inference Solomon
also) because of the lack of a temple. However, the historian was writing from a
later perspective when religion had become syncretistic, and the high places were a
snare to the people." [Note: Heater, p. 126.]
This section closes with another reference to Saul's humility (1 Samuel 10:16; cf.
Philippians 2:8; James 4:10; 1 Peter 5:6).ecessary, partly because he could not
clearly see the force of ‫כּ‬‫הלוא‬ ‫י‬ , 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 óçìåé͂ ïí ,but three óçìåé͂ á , and describes the object of them in 1 Samuel 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.)
LANGE, "Saul’s Introduction into the Royal Office
1 Samuel 10:1-27
I. Saul anointed by samuel. 1 Samuel 10:1
1Then [And] Samuel took a vial of oil, and poured[FN1] it upon his head, and kissed
him, and said, Is it not[FN2] because the Lord [Jehovah] hath anointed thee to be
captain [prince] over his inheritance?
13

II. The Signs of the Divine Confirmation given to Saul. 1 Samuel 10:2-16
2When thou art departed [goest] from me to-day, then [om. then] thou shalt [wilt]
find two men by Rachel’s sepulchre in the border of Benjamin at Zelzah; and they
will say unto [to] thee, The asses which thou wentest to seek are found; and lo, thy
father hath left the care[FN3] of the asses, and sorroweth for you, saying, 3What
shall I do for my son? Then [And] thou shalt go on forward from thence, and thou
shalt come to the plain [oak][FN4] of Tabor, and there [ins. three men] shall meet
thee three men [om. three men] going up to God to Bethel, one carrying three kids,
and another carrying three[FN5] loaves of bread, and another carrying a bottle of 4
wine. And they will salute thee,[FN6] and give thee two loaves of bread, which thou
5 shalt receive of their hands. After that thou shalt [wilt] come to the hill of
God[FN7], where is the garrison of the Philistines;[FN8] and it shall come to pass,
when thou art come thither to the city, that thou shalt [wilt] meet a company of
prophets[FN9] coming down from the high place, with [ins. and before them, om.
with] a psaltery and a tabret and a pipe and a harp before them [om. before them],
and they shall prophesy6[prophesying]; And the Spirit of the Lord [Jehovah] will
come upon thee, and thou shalt [wilt] prophesy with them, and shalt [wilt] be turned
into another 7 man. And let it be [om. let it be], when these signs are come unto thee,
that [om. that] thou do [do thou] as occasion serve thee [what thy hand findeth]; for
God[FN10] 8is with thee. And thou shalt go[FN11] down before me to Gilgal, and
behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice
sacrifices of peace-offerings; seven days shalt thou tarry till I come to thee, and
show thee what thou shalt do.
9And it was so [came to pass] that, when he had turned his back to go from Samuel,
God gave him another heart; and all these signs came to pass that day. And 10 when
they came thither to the hill [to Gibeah],[FN12] behold a company of prophets met
him, and the Spirit of God came upon him, and he prophesied among them 11 And
it came to pass, when all that knew him beforetime saw that behold [and behold] he
prophesied among the prophets,[FN13] then the people said one to another, What is
this that is come [What has happened] unto [to] the son of Kish? Isaiah 12Saul also
among the prophets? And one of the same place answered and said, But [And] who
is their[FN14] father? Therefore it became a proverb, Is Saul also among 13 the
prophets? And when he had made an end of prophesying, he came to the 14 high
14

place.[FN15] And Saul’s uncle said unto [to] him and to his servant, Whither went
ye? And he said, To seek the asses; and when we saw that they were no 15
where,[FN16] we came [went] to Samuel. And Saul’s uncle said, Tell me, I pray thee,
16what Samuel said unto [to] you. And Saul said unto [to] his uncle, He told us
plainly [om. plainly][FN17] that the asses were found. But of the matter of the
kingdom, whereof Samuel spake, he told him not.
LANGE, "I. 1 Samuel 10:1. The anointing. It is performed without witnesses in
secret ( 1 Samuel 9:27), and is the factual confirmation to Saul of what Samuel had
before told him in God’s name of his call to the kingd om. The vial ( ַ‫,פּ‬ from ‫ה‬ָ‫ב‬ָ‫,פּ‬ ”
to drop, flow,” in Pi. only Ezekiel 47:2) is a narrow-necked vessel, from which the
oil flowed in drops. The oil, we must suppose, was not of the ordinary sort, but the
holy anointing-oil ( Exodus 29:7; Exodus 33-30:23 ) which, according to the Law,
was used in the consecration of the sacred vessels and the priests. To this refers the
expression “the vial of oil;” and it is supported by the analogy of the priest’s
consecration with the consecrated oil ( Leviticus 8:12), which, according to
Exodus 30:31, was to be a holy oil throughout all generations, and by the use here
and 2 Kings 9:3 of the word (‫ק‬ַ‫ָצ‬‫י‬,) which is proper to the anointing of the high-
priest. Besides, on account of the significance of the oil of priestly consecration,
Samuel would have used no other in the consecration of the sacred person of the
theocratic king. Anointing as a solemn usage in the consecration of a king is referred
to as early as Judges 9:8; Judges 9:15, and, besides Saul here, is expressly mentioned
as performed on other kings, on David ( 1 Samuel 16:3; 2 Samuel 2:4; 2 Samuel 5:3),
Absalom ( 2 Samuel 19:11), Solomon ( 1 Kings 1:39), Joash ( 2 Kings 11:12),
Jehoahaz ( 2 Kings 23:30), and Jehu ( 2 Kings 9:3). In case of regular succession the
anointing was supposed to continue its effect [that Isaiah, the regular successor
needed no new anointing—such is the view of the Rabbis—Tr.]; whence is explained
the fact that only the above kings are mentioned as having been anointed [they
being all founders of dynasties, or irregularly advanced to the throne—Tr.] (Oehl,
Herz. R-E. VIII:10 sq.). On account of this anointing the theocratic king was called
“the Anointed of the Lord.” Whence we see the general significance of the act: The
Anointed was consecrated, sanctified to God; by the anointing the king is holy and
unassailable ( 1 Samuel 24:7; 1 Samuel 26:9; 2 Samuel 19:22). It signifies, however,
further in especial the equipment with the powers and gifts of the Spirit of God and
the blessing of the salvation which is bestowed in them (comp. 1 Samuel 16:13). In
accordance with the significance of the act of anointing it is narrated in 1 Samuel
10:9-10 how the Spirit of God came upon Saul. While the anointing thus set forth
the divine consecration from above, the kiss, which Samuel then gave Saul, was the
sign of the human recognition of his royal dignity, the expression of reverence and
15

homage, as in Psalm 2:12. The kiss, seldom on the mouth, generally on the hand,
knee, or garment [among modern Beduins on the forehead—Tr.], has always been
in the East the universal sign of subordination and subjection, and is so yet, as also
among the Slavic nations. The kissing of idols (their feet) is mentioned as a religious
usage ( 1 Kings 19:18; Hosea 13:2; Job 31:27). The word with which Samuel turns
to Saul after the anointing: Is it not that the Lord hath anointed thee? is witness and
confirmation to him that Samuel is only the instrument in God’s hand in the
consecration, that it is God’s act. (The ‫ֲלוֹא‬‫ה‬, with the following ‫י‬ ִ‫,בּ‬ signifies “ yea,
surely.” Clericus: an interrogation, instead of an affirmation”). Prince over
his inheritance. ‫יד‬ִ‫ָג‬‫נ‬, “leader, prince.” “His inheritance” is Israel, not only
because of the great deliverance out of Egypt, Deuteronomy 4:20 (Keil), but
also on the ground of the divine choice of Israel out of the mass of the heathen
nations to be His own people ( Exodus 21:5). The Sept. rendering in 1 Samuel 2-10:1
is as follows: “hath not the Lord anointed thee ruler over his people, over
Israel? And thou shalt rule over the people of the Lord, and thou shalt save
them out of the hand of their enemies. And this be to thee the sign that the
Lord hath anointed thee ruler over his inheritance. ” This last clause
“ that......inheritance” is the literal translation of the Masoretic text. The
Vulg. has these words in the first sentence: “behold, the Lord hath anointed
thee prince over his inheritance;“ then follows the addition: “and thou shalt
deliver his people out of the hands of their enemies round about. And this is
the sign to thee that the Lord hath anointed thee prince. ” These words of the
Sept. and Vulg. are, however, not (with Then.) to be used to fill up a
supposed gap in the text: We are rather to adopt Keil ’s remark that the Alex.
text is merely a gloss from 1 Samuel 17-9:16 , introduced because the translator
did not understand the “ is it not that?”, and especially because he did not see
how Samuel could speak to Saul of signs [ 1 Samuel 10:7] without having before
announced them as such. The gloss assumes that Samuel wished merely to give Saul
a sign that the Lord had anointed him prince. On the contrary, as Keil points out,
Samuel gave Saul not a sign (óçìåῖïí, ‫,)אוֹת‬ but three signs, and declares ( 1 Samuel
10:7) their purpose to be, that, on their occurrence, Saul should know what he had
to do, Jehovah being with him.
PETT, "Samuel Secretly Anoints Saul With Oil And As A Result Of Three Signs
16

And The Coming Of The Spirit Of YHWH On Him Saul Becomes A New Man, But
Keeps What It All Means In His Heart (1 Samuel 9:27 to 1 Samuel 10:16).
On being anointed by Samuel and leaving him Saul is given three signs which will
reveal the truth of what Samuel has done, the first that he will learn that the asses
have been found, the second that he and his servant will be provided with bread by
pilgrims, and the third that he will meet a company of prophets, and that when he
does so the Spirit of YHWH will come on him. But when he arrives home he keeps
his anointing secret.
At the same time Samuel gives him clear instructions as to how in the future he is to
know the mind of God. It will be by going to Gilgal and waiting there seven days
before YHWH, until Samuel comes to him and offers up burnt offerings and
sacrifices, at which point he will receive the mind of YHWH and learn what he has
to do (1 Samuel 10:8). The purpose of this was clearly in order that Saul might
constantly remember that his future success must wholly depend on YHWH.
Analysis.
a As they were going down at the end of the city, Samuel said to Saul, “Bid the
servant pass on before us (and he passed on), but you stand still first, that I may
cause you to hear the word of God.” Then Samuel took the vial of oil, and poured it
on his head, and kissed him, and said, “Is it not that YHWH has anointed you to be
war-leader over his inheritance?” (1 Samuel 9:27 to 1 Samuel 10:1).
b “When you have departed from me today, then you will come across two men by
Rachel’s sepulchre, in the border of Benjamin at Zelzah, and they will say to you,
‘The asses which you went to look for are found, and, lo, your father has ceased
caring for the asses, and is anxious for you, saying, “What shall I do for my son?” ’
c “Then shall you go on forward from there, and you will come to the oak of Tabor,
and there will meet you there three men going up to God to Beth-el, one carrying
17

three kids, and another carrying three loaves of bread, and another carrying a
bottle of wine, and they will salute you, and give you two loaves of bread, which you
will receive from their hand” (1 Samuel 10:3-4).
d After that you will come to the hill of God, where the garrison of the Philistines is,
and it will come about that when you are come there, to the city, that you will meet a
band of prophets coming down from the high place with a psaltery, and a timbrel,
and a pipe, and a harp, before them, and they will be prophesying” (1 Samuel 10:5).
e “And the Spirit of YHWH will come mightily on you, and you will prophesy with
them, and will be turned into another man” (1 Samuel 10:6)
f “And let it be, when these signs are come to you, that you do as occasion shall serve
you, for God is with.” (1 Samuel 10:7).
g “And you shall go down before me to Gilgal, and, behold, I will come down unto
you, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings. Seven
days shall you tarry, till I come to you, and show you what you will do” (1 Samuel
10:8)
f And it was so, that, when he had turned his back to go from Samuel, God gave him
another heart, and all those signs came about that day (1 Samuel 10:9).
e And when they came there to the hill, behold, a band of prophets met him, and the
Spirit of God came mightily on him, and he prophesied among them (1 Samuel
10:10).
d And it came about that, when all who knew him previously saw that, “behold, he
prophesies with the prophets”, then the people said one to another, “What is this
that is come to the son of Kish? Is Saul also among the prophets?” ’And one of the
same place answered and said, “And who is their father?” Therefore it became a
18

proverb, “Is Saul also among the prophets?” (1 Samuel 10:11-12).
c And when he had made an end of prophesying, he came to the high place (1
Samuel 10:13).
b And Saul’s uncle said to him and to his servant, “Where did you go?” And he
said, “To look for the asses, and when we saw that they were not found, we came to
Samuel.” And Saul’s uncle said, “Tell me, I pray you, what Samuel said to you.”
And Saul said to his uncle, “He told us plainly that the asses were found” (1 Samuel
10:14-16 a).
a But concerning the matter of the kingship, of which Samuel spoke, he did not tell
him (1 Samuel 10:16 b).
Note that in ‘a’ Saul is secretly anointed as ‘war-leader’ over YHWH’s inheritance
and in the parallel he says nothing about the kingship. In ‘b’ he will learn that the
asses were found, and in the parallel Samuel had told him that the asses were found.
In ‘c’ he meet pilgrims going to a high place and partakes of their food, and in the
parallel he himself comes to a high place. In ‘d’ they are to meet a band of prophets
who will be prophesying, and in the parallel all know that Saul has been
prophesying among the prophets. In ‘e’ it is promised that the Spirit of YHWH will
come mightily on him, and in the parallel the Spirit of YHWH comes mightily on
him. In ‘f’ these signs are to come to him, and in the parallel the signs have come to
him. Centrally in ‘g’ he is given the key to his future understanding of the mind of
YHWH.
PULPIT, "1Sa_10:1
A vial of oil. Hebrew, "the vial of oil," because it was that same holy oil with which the
priests were anointed (Exo_29:7). Throughout Holy Scripture the office of king appears
as one most sacred, and it is the king, and not the priest, who is especially called
Messiah, Jehovah s anointed (1Sa_2:10, 1Sa_2:35; 1Sa_12:3, 1Sa_12:5; 1Sa_16:6, etc.),
because he represented the authority and power of God. And kissed him. I.e. did
homage to him, and gave him the symbol and token of allegiance (see Psa_2:12). Is it
not?.... A strong affirmation often takes the form of a question, especially when, as
probably was the case here, surprise is manifested. Saul, on whom the occurrences of the
previous day must have come as strange and unintelligible marvels, was no doubt still
19

more embarrassed when one so old and venerable, both in person and office, as Samuel
solemnly consecrated him to be Israel’s prince (see 1Sa_9:16), and gave him the kiss of
fealty and allegiance. Samuel, therefore, answers Saul’s inquiring looks with this
question, and, further, gives him three signs to quiet his doubts, and convince him that
his appointment is from God.
BI, "Then Samuel took a vial of oil.
The discipline of a promoted life
Men are not usually taken from the valley of ordinary toil, and instantaneously placed, as
by the flight of an angel, upon the cloud-wrapped peak of national greatness. There must
be a climbing process; its accomplishment may be tedious, its progress slow, its
experiences sorrowful, but such discipline is necessary. And as we climb the rugged
path, exhilarating breezes refresh, sweeping prospects gladden; and the soul thrilled by
such beauty, achieves fitness for the higher sphere of duty. Summer does not suddenly
come around us with its grandeur, touching nature into fragrance, but advances gently
through the frozen portals of winter and the uncalculated possibilities of spring. So with
the promotions of human life. God descends unknown to the busy multitude,
appropriates the Saul, and brings into contact with the spiritual, that under its tuition he
may be fitted for kingship. This promoted life was—
I. Unostentatious is its commencement. It might be accepted as an axiom that all great
results issue from small beginnings. Throughout this coronation the greatest simplicity
prevails. Only two are present—a ruddy youth, an aged man—both in the great temple of
nature, with God for witness. Consider the disciplinary nature of this coronation.
1. Its simplicity would appear contradictory. It would seem unlikely that the highest
office of life should be introduced in such poor attire.
2. It would appear unauthenticated. There was no human witness besides the two
interested parties. They were alone. The only guarantee he had was the reputation of
the prophet; and if that failed, he had no refuge, for his own word would not be
sufficient to establish anything so unlikely. He would, like Joseph, have been
designated the Dreamer. This consideration would impose silence even if
disappointed.
3. Then the suggestion of promotion was interrogative. “Is it not because the Lord
hath anointed thee to be captain over his inheritance?” (1Sa_10:1). Thus we can
easily imagine how this coronation scene would test the character, try the patience,
exercise the thought, and discipline the soul of this incipient king. This promoted life
was—
II. Confirmatory in its progress. Moral discipline does not retain its darkness. Night
clears away, and in the bright shining of morning, fear is dispelled and hope realised. So
with Saul, he has passed the midnight of preparation, and now departing from the
prophet, his claim to kingship will be vindicated by foretold events. Confirmed:—
1. By the restoration of lost property. The most trivial incidents may prove
confirmatory to the reality of Divine promotion. A shining star authenticates the
power of God as much as the solar system. So the finding of asses on our homeward
journey may stamp our elevation with truth, as much as the mightiest catastrophe of
history. Here also is seen the beneficence and considerateness of the Divine plan. In
that the missions of life are attested by measures adapted to condition and want.
20

Saul had been in search of the asses; their restoration was used as the Divine
indenture. Saul had to pass the sepulchre of Rachel on his way home. Why? Was it
not to solemnise him in his transition to kingship? To remind him of his future
destiny? The journey of life is full of tombs, to hush the mirth of the traveller by the
reflections of another world. Here we see the wisdom of the Divine plan in that he
makes the monitors of life confirm its elevation. He was confirmed:—
2. By the manifestation of hospitality. These people were no doubt going to worship,
to sacrifice to God; and, being prompted by the Divine Spirit, paid homage to their
unknown but future king. Men often unconsciously outstrip themselves. In
ministering to the necessities of a man they sometimes minister to a king. This scene
in connection with Rachel’s tomb shows the contrasts of life; that, while death is
near, there is sufficient to keep in life and comfort; that while there are tombs on our
life road there is also a sanctuary. The former representing the power of evil, the
latter the power of good. Past both the promoted one must walk, that, filled with
sadness at the grave, joy may come with stronger impulse at the sanctuary. Lastly, he
was confirmed:—
3. By the sympathetic power of prophecy. “And thou shalt prophesy with them”
(1Sa_10:6). The young king was now to meet a band of students from the college of
the prophets. This is a typal of all life; it is full of the educational, and that
educational is spiritual in its nature. This company of prophets had instruments of
music. So a minister’s life, like a peal of bells, should give forth the choicest music at
the lightest touch. Who ought to carry the harp, the tabrets of life, if a teacher of the
highest music, the divinest harmony, does not?
III. Preparatory in its issue. Saul seems now to have reached the level of prophetic
character; from henceforth he is fit for the regal. He is prepared:—
1. By the impartation of a new nature. “God gave him another heart” (1Sa_10:9).
What does this mean, but that Saul was converted? Are we told that it was a mere
external fitness; an intellectual foresight, or heroic courage, necessary for his office?
Was it merely the creation of a taste for the new sphere of duty? If so, it should have
said that God gave him another inclination. No! God gave him another heart, swept
of the past, filled with the seeds of a larger manhood.
2. By the baptism of the Holy Spirit. “And the Spirit of God came upon him” (1Sa_
10:10). Surely no king commenced his rule with greater blessing or deeper fitness.
But we shall yet have to witness the tempestuous sunset of this great life. If kings
now were selected by God, and qualified by his Spirit, what a glory would enshrine
our national constitution! Lessons:—
(1) Learn that the Spiritual ought to be the Supreme Power of national life.
(2) That when God calls to the higher duties of life he qualifies for them.
(3) That on the road to the sanctuary you are likely to meet the newly-made king.
(4) That life is capable of the highest development. (Joseph S. Exell, M. A.)
Saul anointed by Samuel
There is a remarkable minuteness of detail in this and other narratives in Samuel,
21

suggesting the authenticity of the narrative, and the authorship of one who was
personally connected with the transactions. Everything was planned to impress on Saul
that his elevation to the royal dignity was not to be viewed by him as a mere piece of
good fortune. Both Saul and the people must see the hand of God very plainly in Saul’s
elevation, and the king must enter on his duties with a profound sense of the
supernatural influences through which he had been elevated, and his obligation to rule
the people in the fear, and according to the will, of God. To be thus anointed by God’s
recognised servant, was to receive the approval of God Himself. Saul now became God’s
messiah—the Lord’s anointed. For the term messiah, as applied to Christ, belongs to His
kingly office. Though the priests likewise were anointed, the title derived from that act
was not appropriated by them, but by the kings. It was counted a high and solemn
dignity, making the king’s person sacred, in the eyes of every God-fearing man. Yet this
was not an indelible character; it might be forfeited by unfaithfulness and transgression.
The only Messiah, the only Anointed One, who was incapable of being set aside, was He
whom the kings of Israel typified. It is evident that Saul was surprised at the acts of
Samuel. It was reasonable that Saul should be supplied with tangible proofs that in
anointing him as king Samuel had complied with the will of God. These tangible proofs
Samuel proceeded to give. We must try, first, to form some idea of Saul’s state of mind in
the midst of these strange events. The thought of being king of Israel must have set his
whole being vibrating with high emotion. He was like a cloud surcharged with electricity;
he was in that state of nervous excitement which craves a physical outlet, whether in
singing, or shouting, or leaping,—anything to relieve the brain and nervous system,
which seem to tremble and struggle under the extraordinary pressure. But mingling with
these, there must have been another, and perhaps deeper, emotion at work in Saul’s
bosom. He had been brought into near contact with the Supernatural. The thought of the
Infinite Power that ordains and governs all had been stirred very vividly within him. The
three tokens of Divine ordination met with in succession at Rachel’s tomb, in the plain of
Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly.
Probably he had never had any very distinct impression of the great Supernatural Being
before. It is always a solemn thing to feel in the presence of God, and to remember that
He is searching us. At such times the sense of our guilt, feebleness, dependence, usually
comes to us, full and strong. Must it not have been so with Saul? The whole
susceptibilities of Saul were in a state of high excitement; the sense of the Divine
presence was on him, and for the moment a desire, to render to God some
acknowledgment of all the mercy which had come upon him. When therefore he met the
company of prophets coming down the hill, he was impelled by the surge of his feelings
to join their company and take part in their song. But it was an employment very
different from what had hitherto been his custom. That utter worldliness of mind which
we have referred to us his natural disposition would have made him scorn any such
employment in his ordinary mood as utterly alien to his feelings. Too often we see that
worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and
scornfully towards those who affect them. The reason is not far to seek. They know that
religious men count them guilty of sin, of great sin, in so neglecting the service of God.
To be condemned, whether openly or not, galls their pride, and sets them to disparage
those who have so low an opinion of them. It is not said that Saul had felt bitterly
towards religious men previous to this time. But whether he did so or not, he appears to
have kept aloof from them quite as much as if he had. And now in his own city he
appears among the prophets, as if sharing their inspiration, and joining with them
openly in the praises of God. It is so strange a sight that every one is astonished. “Saul
22

among the prophets!” people exclaim, “Shall wonders ever cease?” And yet Saul was not
in his right place among the prophets. Saul was like the stony ground seed in the parable
of the sower. He had no depth of root. His enthusiasm on this occasion was the result of
forces which did not work at the heart of his nature. It was the result of the new and
most remarkable situation in which he found himself, not of any new principle of life,
any principle that would involve a radical change. Ordination to the ministry, or to any
other spiritual office, solemnises one at first, even though one may not, be truly
converted, and nerves one with strength and resolution to throw off many an evil habit.
But the solemn impression wanes with time, and the carnal nature asserts its claims.
How earnest and how particular men ought ever to be in examining themselves whether
their serious impressions are the effect of a true change of nature, or whether they are
not mere temporary experiences, the casual result of external circumstances. Alas, Saul
was like the young man also in the particular that made all the rest of little effect—“One
thing thou lackest.” (W. G. Blaikie, D. D.)
The appointment, of Saul
A sovereign Lord has already determined the destination of the crown. The royalty is to
light on the head of Saul. Forthwith a wakeful Providence works onward to this end. Let
us mark its mysterious movements. See in this transaction God’s absolute sovereignty.
See also how its end is reached by the confluence of two providential currents. An
ordinary incident of rural life summons Saul from his home—his wanderings lead him to
the neighbourhood of Samuel’s dwelling—his servant knows this—Saul consents to an
interview. This is one stream. The other meets it. Samuel is forewarned. It was a fair
morning this to a hopeful day. By this series of events, most powerful provision was
made for attaching the newly-appointed monarch to the service of God. His selection
was manifestly the result of a heavenly grace, which reposed on no ground but its own
sovereign will. And the manner in which the way to it had been smoothed was well fitted
to impress him with the nearness, penetrating knowledge, and controlling power of God.
But this great lesson is not yet finished. Signs from heaven are granted. Saul’s
excitement grows with the occurrence of each new incident. And thus, no doubt, his
mind was prepared for that mysterious operation of the Spirit by which he joined the
company of prophets in their ardent utterances of sacred truth. His heart was not
renewed. But inspiration is different from regeneration. And if a Balaam’s worldly heart
were made a consecrated vehicle of truth, why might not, Saul’s? Elevated conceptions
and ardent enthusiasm of feeling on sacred subjects may dwell in the neighbourhood of
an icy heart, that has never returned in love the smile of a forgiving God. Most direful
anomaly! Our maimed and dislocated nature has lost the power of interior transmission.
Sunlight may glare on the understanding, while chilly darkness nestles in the heart. But
Saul’s true character was not discerned. The first step has now been taken. But the
appointment must be made public. How rich was this opening period in manifestations
of an overruling Providence! The new and strong emotions, the strange salutes and
offerings of passing travellers, and the sacred welcome of a company of prophets—the
disposing of the lot to make it fall on him—the divine disclosure of his hiding place—all
these made up a crowded region of miraculous interposition in which God treasured up
mighty impulses to mould and guide his future life. He is placed in the centre of scenes
most touching, solemn, and memorable. In this small spot lie powers enough to move a
lifetime. These basement facts, like those of the national history, are fruitful of mighty
and lasting impulses. The vessel is launched, the anchor is weighed, the breeze has filled
23

her sails. If she founder at sea, we shall know where the blame lies. (P. Richardson, B.
A.)
King making
1. The lines of Providence are convergent and divergent. They come from different
points of the compass towards one centre, and radiate outwards from unity into
diversity. The chief events of four thousand years of human history all tended to one
grand consummation, and when God became incarnate realised their end. From that
event the lines of Providence have been diverging ever since, and are designed to
embrace in their benignant influences the wide world and the various races of men.
The Old Testament history all coiled into Jesus of Nazareth; the New Testament
history unrolls from him. Chronology is all comprised in Before Christ and After
Christ. This arrangement is common to the providence of God. One series of events
conspires to develop another. The same Providence is seen in many periods of
Hebrew history, and in none more strikingly than in the influences which brought
Saul and Samuel together, and the issues that resulted from a monarchy in Israel.
The outward circumstance was striking, but the diversified providences had been
divinely arranged to further it. Infallible wisdom had guided these two men, and in
their meeting prepared for kingly rule in Israel. In the appearance of Saul at the time
appointed, Samuel had full testimony to the word of God. The event proved the
prediction and strengthened his faith in God. Every new evidence works conviction
in the believer, and does much to conform his mind to God. But there was another
person to be convinced of the Divine arrangement—Saul. The evidence was
vouchsafed in a manner fitted to impress, and so cumulative and varied as to work
conviction. Samuel’s conduct towards him, and the circumstances that transpired on
his way home, after he left the prophet, were unmistakable signs that God was
preparing some dignity for him among his people. These three signs were designed
to warrant his faith in the announcement, to encourage his hope, and to prepare him
to conform to the arrangement of God for the government of His people, and to
certain special directions given by Samuel with reference to his coronation.
2. Whom God calls to any service He will make fit for it. If He advance to another
station, He will give another heart to those who sincerely desire to serve Him with
their power. Just as of old God endowed Bezaleel and Aholiab with skill to design,
and build, and carve the work of the tabernacle of the wilderness, so did he endow
Saul with the qualities of a kingly mind. These were apart from the moral qualities
that relate to the right service of God. The latter are not so much endowments
attached to a man, as the necessary fruits of a thorough conversion and a new heart.
Saul had the one, but he had not the other. He had another heart, but, not a new
heart. He gave evidence of possessing the gifts of kingship, but none of the grace of
holy living. While he could henceforth command armies and practice diplomacy, he
cared not for keeping a conscience void of offence toward God and man. His heart
was not right with God. It is not enough to have natural endowments, or learned
attainments of skill or wisdom. What are the wit of Voltaire, the poetry of Byron, the
science of Halley, the philosophy of Hobbes, the command of Napoleon, the
statesmanship of Pitt, the eloquence of Sheridan, the taste of Beckford, the learning
of Michaelis, the common sense of Franklin, the mechanical skill of Stephenson, the
business talents of a Rothschild, if you have not the grace of God to transform your
24

heart and to make you holy? Gifts may make you illustrious, and useful, and
powerful among men, but they do not make you fit for the fellowship of God, or
prepare you for the holiness of heaven. They are of value. Sanctified by grace, the
highest gifts have their place and their usefulness in the Church, Saul had striking
evidences presented to his mind of the prospect which Samuel opened up to his
hope. The clear fulfilment of all that had been foretold must have convinced him that
he was designed for dignity. He weighed it well, was persuaded of it, and waited for
its accomplishment.
3. The manner of the kingdom was written in a book for his study and observance
(1Sa_10:25). This was their constitution—the covenant between monarch and
subjects. The rights of the king were specified therein, and so were the rights of the
people. The government of Israel was to be no absolute monarchy, nor was it to be a
democracy. This was also the case when David was made king of Israel (2Sa_5:3),
and when Joash was proclaimed in Judah, after the despotic usurpation of Athaliah
(2Ki_11:17). It was as sinful in the one to break the covenant as in the other. In the
word of God there is a clear recognition of the rights of the ruled as well as of the
ruler. No man is at liberty to tyrannise over another. The model people of the ancient
world had rules for kings such as no constitution has ever yet continued. The
engagement between God, king, and people, was laid up before the Lord, to be kept
under his eye, and to be a witness against monarch and subject should they break
their engagements. It is a solemn thought that all our engagements are laid up before
the Lord. They are held in all their integrity by him, and be never fails to fulfil his
part. Once entered into by us, we become bound, and are responsible, and must
render an account for the manner in which we bays kept them. Your signature to a
bill, given by impulse, cannot be nullified before a court of law, it is binding, and you
can be distrained for payment. In like manner all solemn resolutions and spiritual
pledges are binding, and are laid up before the Lord. Under these mutual obligations
Samuel sent king and people to their several homes.
4. That was a happy day in Israel. Samuel had reason to be glad, and king and people
had abundant cause for joy. The monarchy had been established. God had smiled on
the first royal act of Saul. The nation had united in a public service of gratitude. On a
theatre so full of historic interest, they all rejoiced greatly. Their difficulties now
seemed ended, and their hearts flowed over in exuberant joy. If they abode in the
love and obedience of God, joy would possess their souls. (R. Steel.)
2 When you leave me today, you will meet two
men near Rachel’s tomb, at Zelzah on the border
of Benjamin. They will say to you, ‘The donkeys
you set out to look for have been found. And now
25

your father has stopped thinking about them and
is worried about you. He is asking, “What shall I
do about my son?”’
BARNES, "Then Samuel took a vial of oil.
The discipline of a promoted life
Men are not usually taken from the valley of ordinary toil, and instantaneously placed, as
by the flight of an angel, upon the cloud-wrapped peak of national greatness. There must
be a climbing process; its accomplishment may be tedious, its progress slow, its
experiences sorrowful, but such discipline is necessary. And as we climb the rugged
path, exhilarating breezes refresh, sweeping prospects gladden; and the soul thrilled by
such beauty, achieves fitness for the higher sphere of duty. Summer does not suddenly
come around us with its grandeur, touching nature into fragrance, but advances gently
through the frozen portals of winter and the uncalculated possibilities of spring. So with
the promotions of human life. God descends unknown to the busy multitude,
appropriates the Saul, and brings into contact with the spiritual, that under its tuition he
may be fitted for kingship. This promoted life was—
I. Unostentatious is its commencement. It might be accepted as an axiom that all great
results issue from small beginnings. Throughout this coronation the greatest simplicity
prevails. Only two are present—a ruddy youth, an aged man—both in the great temple of
nature, with God for witness. Consider the disciplinary nature of this coronation.
1. Its simplicity would appear contradictory. It would seem unlikely that the highest
office of life should be introduced in such poor attire.
2. It would appear unauthenticated. There was no human witness besides the two
interested parties. They were alone. The only guarantee he had was the reputation of
the prophet; and if that failed, he had no refuge, for his own word would not be
sufficient to establish anything so unlikely. He would, like Joseph, have been
designated the Dreamer. This consideration would impose silence even if
disappointed.
3. Then the suggestion of promotion was interrogative. “Is it not because the Lord
hath anointed thee to be captain over his inheritance?” (1Sa_10:1). Thus we can
easily imagine how this coronation scene would test the character, try the patience,
exercise the thought, and discipline the soul of this incipient king. This promoted life
was—
II. Confirmatory in its progress. Moral discipline does not retain its darkness. Night
clears away, and in the bright shining of morning, fear is dispelled and hope realised. So
with Saul, he has passed the midnight of preparation, and now departing from the
26

prophet, his claim to kingship will be vindicated by foretold events. Confirmed:—
1. By the restoration of lost property. The most trivial incidents may prove
confirmatory to the reality of Divine promotion. A shining star authenticates the
power of God as much as the solar system. So the finding of asses on our homeward
journey may stamp our elevation with truth, as much as the mightiest catastrophe of
history. Here also is seen the beneficence and considerateness of the Divine plan. In
that the missions of life are attested by measures adapted to condition and want.
Saul had been in search of the asses; their restoration was used as the Divine
indenture. Saul had to pass the sepulchre of Rachel on his way home. Why? Was it
not to solemnise him in his transition to kingship? To remind him of his future
destiny? The journey of life is full of tombs, to hush the mirth of the traveller by the
reflections of another world. Here we see the wisdom of the Divine plan in that he
makes the monitors of life confirm its elevation. He was confirmed:—
2. By the manifestation of hospitality. These people were no doubt going to worship,
to sacrifice to God; and, being prompted by the Divine Spirit, paid homage to their
unknown but future king. Men often unconsciously outstrip themselves. In
ministering to the necessities of a man they sometimes minister to a king. This scene
in connection with Rachel’s tomb shows the contrasts of life; that, while death is
near, there is sufficient to keep in life and comfort; that while there are tombs on our
life road there is also a sanctuary. The former representing the power of evil, the
latter the power of good. Past both the promoted one must walk, that, filled with
sadness at the grave, joy may come with stronger impulse at the sanctuary. Lastly, he
was confirmed:—
3. By the sympathetic power of prophecy. “And thou shalt prophesy with them”
(1Sa_10:6). The young king was now to meet a band of students from the college of
the prophets. This is a typal of all life; it is full of the educational, and that
educational is spiritual in its nature. This company of prophets had instruments of
music. So a minister’s life, like a peal of bells, should give forth the choicest music at
the lightest touch. Who ought to carry the harp, the tabrets of life, if a teacher of the
highest music, the divinest harmony, does not?
III. Preparatory in its issue. Saul seems now to have reached the level of prophetic
character; from henceforth he is fit for the regal. He is prepared:—
1. By the impartation of a new nature. “God gave him another heart” (1Sa_10:9).
What does this mean, but that Saul was converted? Are we told that it was a mere
external fitness; an intellectual foresight, or heroic courage, necessary for his office?
Was it merely the creation of a taste for the new sphere of duty? If so, it should have
said that God gave him another inclination. No! God gave him another heart, swept
of the past, filled with the seeds of a larger manhood.
2. By the baptism of the Holy Spirit. “And the Spirit of God came upon him” (1Sa_
10:10). Surely no king commenced his rule with greater blessing or deeper fitness.
But we shall yet have to witness the tempestuous sunset of this great life. If kings
now were selected by God, and qualified by his Spirit, what a glory would enshrine
our national constitution! Lessons:—
(1) Learn that the Spiritual ought to be the Supreme Power of national life.
(2) That when God calls to the higher duties of life he qualifies for them.
27

(3) That on the road to the sanctuary you are likely to meet the newly-made king.
(4) That life is capable of the highest development. (Joseph S. Exell, M. A.)
Saul anointed by Samuel
There is a remarkable minuteness of detail in this and other narratives in Samuel,
suggesting the authenticity of the narrative, and the authorship of one who was
personally connected with the transactions. Everything was planned to impress on Saul
that his elevation to the royal dignity was not to be viewed by him as a mere piece of
good fortune. Both Saul and the people must see the hand of God very plainly in Saul’s
elevation, and the king must enter on his duties with a profound sense of the
supernatural influences through which he had been elevated, and his obligation to rule
the people in the fear, and according to the will, of God. To be thus anointed by God’s
recognised servant, was to receive the approval of God Himself. Saul now became God’s
messiah—the Lord’s anointed. For the term messiah, as applied to Christ, belongs to His
kingly office. Though the priests likewise were anointed, the title derived from that act
was not appropriated by them, but by the kings. It was counted a high and solemn
dignity, making the king’s person sacred, in the eyes of every God-fearing man. Yet this
was not an indelible character; it might be forfeited by unfaithfulness and transgression.
The only Messiah, the only Anointed One, who was incapable of being set aside, was He
whom the kings of Israel typified. It is evident that Saul was surprised at the acts of
Samuel. It was reasonable that Saul should be supplied with tangible proofs that in
anointing him as king Samuel had complied with the will of God. These tangible proofs
Samuel proceeded to give. We must try, first, to form some idea of Saul’s state of mind in
the midst of these strange events. The thought of being king of Israel must have set his
whole being vibrating with high emotion. He was like a cloud surcharged with electricity;
he was in that state of nervous excitement which craves a physical outlet, whether in
singing, or shouting, or leaping,—anything to relieve the brain and nervous system,
which seem to tremble and struggle under the extraordinary pressure. But mingling with
these, there must have been another, and perhaps deeper, emotion at work in Saul’s
bosom. He had been brought into near contact with the Supernatural. The thought of the
Infinite Power that ordains and governs all had been stirred very vividly within him. The
three tokens of Divine ordination met with in succession at Rachel’s tomb, in the plain of
Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly.
Probably he had never had any very distinct impression of the great Supernatural Being
before. It is always a solemn thing to feel in the presence of God, and to remember that
He is searching us. At such times the sense of our guilt, feebleness, dependence, usually
comes to us, full and strong. Must it not have been so with Saul? The whole
susceptibilities of Saul were in a state of high excitement; the sense of the Divine
presence was on him, and for the moment a desire, to render to God some
acknowledgment of all the mercy which had come upon him. When therefore he met the
company of prophets coming down the hill, he was impelled by the surge of his feelings
to join their company and take part in their song. But it was an employment very
different from what had hitherto been his custom. That utter worldliness of mind which
we have referred to us his natural disposition would have made him scorn any such
employment in his ordinary mood as utterly alien to his feelings. Too often we see that
worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and
scornfully towards those who affect them. The reason is not far to seek. They know that
28

religious men count them guilty of sin, of great sin, in so neglecting the service of God.
To be condemned, whether openly or not, galls their pride, and sets them to disparage
those who have so low an opinion of them. It is not said that Saul had felt bitterly
towards religious men previous to this time. But whether he did so or not, he appears to
have kept aloof from them quite as much as if he had. And now in his own city he
appears among the prophets, as if sharing their inspiration, and joining with them
openly in the praises of God. It is so strange a sight that every one is astonished. “Saul
among the prophets!” people exclaim, “Shall wonders ever cease?” And yet Saul was not
in his right place among the prophets. Saul was like the stony ground seed in the parable
of the sower. He had no depth of root. His enthusiasm on this occasion was the result of
forces which did not work at the heart of his nature. It was the result of the new and
most remarkable situation in which he found himself, not of any new principle of life,
any principle that would involve a radical change. Ordination to the ministry, or to any
other spiritual office, solemnises one at first, even though one may not, be truly
converted, and nerves one with strength and resolution to throw off many an evil habit.
But the solemn impression wanes with time, and the carnal nature asserts its claims.
How earnest and how particular men ought ever to be in examining themselves whether
their serious impressions are the effect of a true change of nature, or whether they are
not mere temporary experiences, the casual result of external circumstances. Alas, Saul
was like the young man also in the particular that made all the rest of little effect—“One
thing thou lackest.” (W. G. Blaikie, D. D.)
The appointment, of Saul
A sovereign Lord has already determined the destination of the crown. The royalty is to
light on the head of Saul. Forthwith a wakeful Providence works onward to this end. Let
us mark its mysterious movements. See in this transaction God’s absolute sovereignty.
See also how its end is reached by the confluence of two providential currents. An
ordinary incident of rural life summons Saul from his home—his wanderings lead him to
the neighbourhood of Samuel’s dwelling—his servant knows this—Saul consents to an
interview. This is one stream. The other meets it. Samuel is forewarned. It was a fair
morning this to a hopeful day. By this series of events, most powerful provision was
made for attaching the newly-appointed monarch to the service of God. His selection
was manifestly the result of a heavenly grace, which reposed on no ground but its own
sovereign will. And the manner in which the way to it had been smoothed was well fitted
to impress him with the nearness, penetrating knowledge, and controlling power of God.
But this great lesson is not yet finished. Signs from heaven are granted. Saul’s
excitement grows with the occurrence of each new incident. And thus, no doubt, his
mind was prepared for that mysterious operation of the Spirit by which he joined the
company of prophets in their ardent utterances of sacred truth. His heart was not
renewed. But inspiration is different from regeneration. And if a Balaam’s worldly heart
were made a consecrated vehicle of truth, why might not, Saul’s? Elevated conceptions
and ardent enthusiasm of feeling on sacred subjects may dwell in the neighbourhood of
an icy heart, that has never returned in love the smile of a forgiving God. Most direful
anomaly! Our maimed and dislocated nature has lost the power of interior transmission.
Sunlight may glare on the understanding, while chilly darkness nestles in the heart. But
Saul’s true character was not discerned. The first step has now been taken. But the
appointment must be made public. How rich was this opening period in manifestations
of an overruling Providence! The new and strong emotions, the strange salutes and
29

offerings of passing travellers, and the sacred welcome of a company of prophets—the
disposing of the lot to make it fall on him—the divine disclosure of his hiding place—all
these made up a crowded region of miraculous interposition in which God treasured up
mighty impulses to mould and guide his future life. He is placed in the centre of scenes
most touching, solemn, and memorable. In this small spot lie powers enough to move a
lifetime. These basement facts, like those of the national history, are fruitful of mighty
and lasting impulses. The vessel is launched, the anchor is weighed, the breeze has filled
her sails. If she founder at sea, we shall know where the blame lies. (P. Richardson, B.
A.)
King making
1. The lines of Providence are convergent and divergent. They come from different
points of the compass towards one centre, and radiate outwards from unity into
diversity. The chief events of four thousand years of human history all tended to one
grand consummation, and when God became incarnate realised their end. From that
event the lines of Providence have been diverging ever since, and are designed to
embrace in their benignant influences the wide world and the various races of men.
The Old Testament history all coiled into Jesus of Nazareth; the New Testament
history unrolls from him. Chronology is all comprised in Before Christ and After
Christ. This arrangement is common to the providence of God. One series of events
conspires to develop another. The same Providence is seen in many periods of
Hebrew history, and in none more strikingly than in the influences which brought
Saul and Samuel together, and the issues that resulted from a monarchy in Israel.
The outward circumstance was striking, but the diversified providences had been
divinely arranged to further it. Infallible wisdom had guided these two men, and in
their meeting prepared for kingly rule in Israel. In the appearance of Saul at the time
appointed, Samuel had full testimony to the word of God. The event proved the
prediction and strengthened his faith in God. Every new evidence works conviction
in the believer, and does much to conform his mind to God. But there was another
person to be convinced of the Divine arrangement—Saul. The evidence was
vouchsafed in a manner fitted to impress, and so cumulative and varied as to work
conviction. Samuel’s conduct towards him, and the circumstances that transpired on
his way home, after he left the prophet, were unmistakable signs that God was
preparing some dignity for him among his people. These three signs were designed
to warrant his faith in the announcement, to encourage his hope, and to prepare him
to conform to the arrangement of God for the government of His people, and to
certain special directions given by Samuel with reference to his coronation.
2. Whom God calls to any service He will make fit for it. If He advance to another
station, He will give another heart to those who sincerely desire to serve Him with
their power. Just as of old God endowed Bezaleel and Aholiab with skill to design,
and build, and carve the work of the tabernacle of the wilderness, so did he endow
Saul with the qualities of a kingly mind. These were apart from the moral qualities
that relate to the right service of God. The latter are not so much endowments
attached to a man, as the necessary fruits of a thorough conversion and a new heart.
Saul had the one, but he had not the other. He had another heart, but, not a new
heart. He gave evidence of possessing the gifts of kingship, but none of the grace of
holy living. While he could henceforth command armies and practice diplomacy, he
30

cared not for keeping a conscience void of offence toward God and man. His heart
was not right with God. It is not enough to have natural endowments, or learned
attainments of skill or wisdom. What are the wit of Voltaire, the poetry of Byron, the
science of Halley, the philosophy of Hobbes, the command of Napoleon, the
statesmanship of Pitt, the eloquence of Sheridan, the taste of Beckford, the learning
of Michaelis, the common sense of Franklin, the mechanical skill of Stephenson, the
business talents of a Rothschild, if you have not the grace of God to transform your
heart and to make you holy? Gifts may make you illustrious, and useful, and
powerful among men, but they do not make you fit for the fellowship of God, or
prepare you for the holiness of heaven. They are of value. Sanctified by grace, the
highest gifts have their place and their usefulness in the Church, Saul had striking
evidences presented to his mind of the prospect which Samuel opened up to his
hope. The clear fulfilment of all that had been foretold must have convinced him that
he was designed for dignity. He weighed it well, was persuaded of it, and waited for
its accomplishment.
3. The manner of the kingdom was written in a book for his study and observance
(1Sa_10:25). This was their constitution—the covenant between monarch and
subjects. The rights of the king were specified therein, and so were the rights of the
people. The government of Israel was to be no absolute monarchy, nor was it to be a
democracy. This was also the case when David was made king of Israel (2Sa_5:3),
and when Joash was proclaimed in Judah, after the despotic usurpation of Athaliah
(2Ki_11:17). It was as sinful in the one to break the covenant as in the other. In the
word of God there is a clear recognition of the rights of the ruled as well as of the
ruler. No man is at liberty to tyrannise over another. The model people of the ancient
world had rules for kings such as no constitution has ever yet continued. The
engagement between God, king, and people, was laid up before the Lord, to be kept
under his eye, and to be a witness against monarch and subject should they break
their engagements. It is a solemn thought that all our engagements are laid up before
the Lord. They are held in all their integrity by him, and be never fails to fulfil his
part. Once entered into by us, we become bound, and are responsible, and must
render an account for the manner in which we bays kept them. Your signature to a
bill, given by impulse, cannot be nullified before a court of law, it is binding, and you
can be distrained for payment. In like manner all solemn resolutions and spiritual
pledges are binding, and are laid up before the Lord. Under these mutual obligations
Samuel sent king and people to their several homes.
4. That was a happy day in Israel. Samuel had reason to be glad, and king and people
had abundant cause for joy. The monarchy had been established. God had smiled on
the first royal act of Saul. The nation had united in a public service of gratitude. On a
theatre so full of historic interest, they all rejoiced greatly. Their difficulties now
seemed ended, and their hearts flowed over in exuberant joy. If they abode in the
love and obedience of God, joy would possess their souls. (R. Steel.)
CLARKE, "Rachel’s sepulcher - This was nigh to Bethlehem. See Gen_35:19.
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,
31

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.
GILL, "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.
32

HENRY, "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
JAMISON, "When thou art departed from me to-day — 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.
Rachel’s sepulchre — near Beth-lehem (see on Gen_35:16).
Zelzah — or Zelah, now Bet-jalah, in the neighborhood of that town.
BENSON, "1 Samuel 10:2. By Rachel’s sepulchre — In the way to Beth-lehem,
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.
COFFMAN, ""You will meet two men by Rachel's tomb" (1 Samuel 10:2). The
exact location of Rachel's tomb is disputed; but it doesn't make the slightest bit of
difference where it was. Saul certainly knew where it was, and that is where the two
men met him. That is the significant information given here. As R. P. Smith wrote,
"The whole geography of Saul's wanderings is very obscure."[4]
ELLICOTT, " (2) Thou shalt find two men by Rachel’s sepulchre.—This tomb of
the loved wife of the patriarch does not thus appear to have been very far from
Ramah, whence Saul started. The words of Jeremiah 31:15, which speak of the
33

future massacre of the Bethlehem innocents by Herod, connects Ramah and
Rachel’s tomb: “A voice was heard in Ramah, lamentation and bitter weeping:
Rachel weeping for her children.”
At Zelzah.—This locality has never been identified. Some have supposed it was the
same as Zela in Benjamin. the place where the bodies of Saul and Jonathan were
eventually buried. The LXX. curiously render it as though it were a verb, “dancing
(lit. springing) vehemently,” or, as Ewald would translate the Greek words, “in
great haste,” of course, with reference to the two men who brought Saul the news of
the recovered asses.
WHEDON, " 2. When thou art departed from me — Samuel proceeds, 1 Samuel
10:2-7, to give Saul three signs by which he shall know that God had chosen him
king.
Rachel’s sepulchre — See Genesis 35:19-20. There is no sufficient reason to question
the traditional site of this place, which is at the modern Kubbet Rahil, a little to the
northwest of Beth-lehem.
In the border of Benjamin — This ran through the valley of Hinnom, just south of
Jerusalem. Joshua 18:16.
Zelzah — Some identify this place with the modern Beit-jala; but this passage would
rather imply that it was situated north of Rachel’s tomb, and nearer to the border of
Benjamin. It is nowhere mentioned again.
Left the care of the asses — Literally, the words of the asses; he has left off talking
about them, and says more words about his absent son.
HAWKER, "Verses 2-8
(2) When thou art departed from me today, then thou shalt find two men by
Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee,
The asses which thou wentest to seek are found: and, lo, thy father hath left the care
34

of the asses, and sorroweth for you, saying, What shall I do for my son? (3) Then
shalt thou go on forward from thence, and thou shalt come to the plain of Tabor,
and there shall meet thee three men going up to God to Bethel, one carrying three
kids, and another carrying three loaves of bread, and another carrying a bottle of
wine: (4) And they will salute thee, and give thee two loaves of bread; which thou
shalt receive of their hands. (5) After that thou shalt come to the 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: (6) And the Spirit of the LORD will come upon thee, and
thou shalt prophesy with them, and shalt be turned into another man. (7) And let it
be, when these signs are come unto thee, that thou do as occasion serve thee; for
God is with thee. (8) And thou shalt go down before me to Gilgal; and, behold, I will
come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace
offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou
shalt do.
All these signs were intended to convince Saul, that in all Samuel did, he had acted
under the authority of God. And no doubt they had their effect by way of
confirmation.
K&D, "Verses 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.
1 Samuel 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 ‫את־‬ ‫העתנות‬‫דּ‬‫ברי‬ , the words (i.e., talking) about the asses,
35

1 samuel 10 commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Viewers also liked

Viewers also liked (8)

Similar to 1 samuel 10 commentary

Similar to 1 samuel 10 commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

1 samuel 10 commentary