1 Samuel 10:1-10

CRITICAL AND EXPOSITORY NOTES—

1 Samuel 10:1. “Then Samuel took a vial of oil,” etc. “The vial 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 30:23; Exodus 37:29), which, according to the law, was used in the consecration of the sacred vessels and the priests.… On account of the significance of the oil in 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, and (besides Saul here) is expressly mentioned as performed on David, Absalom, Solomon, Joash, Jehoahaz, and Jehu. In case of regular succession the anointing was supposed to continue its effect, whence is explained the fact that only the above kings are mentioned as having been anointed.… The anointed was consecrated, sanctified to God; … it signifies, further, the equipment with the powers and gifts of the Spirit of God.” (Erdmann). “And kissed him.” “Subjects of rank were wont to kiss a new king in token of homage and subjection—just as among us the hand of a sovereign is kissed now. There was, no doubt, something of this in the kiss of Samuel; but, under the peculiar circumstances, there must have been something more. It was also the kiss of congratulation upon the dignity to which he had been raised; and while it indicated the dignified respect of Samuel to the man appointed to reign over the house of Israel, it also testified his cheerful acquiescence in the appointment.” (Kitto).

1 Samuel 10:2. “Rachel’s sepulchre” near Bethlehem (Genesis 35:16). “After the allotment of the country to the several tribes, the territory of the Benjamites was extended by a long strip far into the south, to include the sepulcher of their beloved ancestress.” (Stanley).

1 Samuel 10:3. “The plain of Tabor,” rather, the oak, or terebinth of Tabor. The site is unknown. “Three men going up to Bethel.” Evidently to make an offering to God. “Bethel had been a consecrated place for the worship of God since the days of the patriarchs, in consequence of the revelations He had made to Abraham and Jacob (see Genesis 12:8; Genesis 13:3; Genesis 28:18, etc.). In Bethel, therefore, there was an altar; it was one of the places where the people sacrificed to the Lord, and where Samuel at this time held court.” (Erdmann).

1 Samuel 10:4. “And give the two loaves.” “That this surprising prelude to all future royal gifts is taken from bread of offering points to the fact, that in future some of the wealth of the land, which has hitherto gone undivided to the sanctuary, will go to the king.” (Ewald). “An omen that God Himself would feed and sustain him, if he would only obey Him.” (Wordsworth).

1 Samuel 10:5. “Hill of God,” rather, Gibeah of God, Saul’s home. “Two things are clear; one, that Saul had got home when he got to Gibeah of God, for no further journeying is so much as hinted at, and the same word describes his home at 1 Samuel 10:26: the other, that there was a high place at Gibeah just above the city.” (Biblical Commentary). “A company of prophets.” “Here is the first mention of an influential institution which owes its origin to this period, viz., the schools of the prophets.… Even if the schools of the prophets had begun to form themselves before the time of Samuel, which we have the less reason to doubt, since the book of Judges bears adequate testimony to the existence of prophets, and since it lay in the nature of the thing that individuals bound themselves together as closely as possible and joined in a common activity against the spirit of the time, yet we cannot suppose that there was any great extension and formal organisation of the institution previous to Samuel, from what is said in 1 Samuel 3:1. Add to this the sporadic character of the activity of the prophets, which we learn from the Book of Judges. Finally, in favour of Samuel having virtually established the schools of the prophets, we have the fact that we no longer meet with them except in the kingdom of Israel. This circumstance cannot be attributed to lack of information. The fact of our not meeting with them in the kingdom of Judah leads us to infer that they did not exist, and if this were the case, it is impossible to suppose that the schools of the prophets had taken deep root before Samuel. They appear as an institution established by him for a temporary object, and only continued, where necessity demanded it, in the kingdom of Israel, whose relations were, in many respects, similar to those in Samuel’s time, where the prophethood occupied quite another position than in the kingdom of Judah, not being a mere supplement to the activity of the Levitical priesthood, but possessing the entire responsibility of maintaining the Kingdom of God in Israel. The principal passages referring to the schools of the prophets, besides this one, are 1 Kings 19:20; 2 Kings 2:5; 2 Kings 4:38; 2 Kings 6:1. The designation is an awkward one, liable to cause misunderstanding. No instruction, was given in the schools of the prophets, they were regular and organised societies. Taking all these passages together it becomes evident that they were in many respects a kind of monkish institution. Those who were educated there had a kind of common dwelling and a common table; the most distinguished of the prophets standing at its head as spiritual fathers. Music was employed as a principal means of edification, and of awakening prophetic inspiration. But what distinguishes the schools of the prophets from the cloisters, or at least from a great number of them, is their thorough practical tendency. They were hearths of spiritual life to Israel. Their aim was not to encourage a contemplative life, but to rouse the nation to activity; every prophetic disciple was a missionary.” (Hengstenberg), “With a psaltery,” etc. The psaltery was a kind of lyre with ten or twelve strings, triangular in form. The tabret, or tabourine, or timbrel (Exodus 15:21) was a species of hand drum. The pipe was a kind of flute, and the harp another stringed instrument resembling the psaltery. “They shall prophesy,” The emphasis rests on the words “and they were prophesying,” they were in a condition of ecstatic inspiration in which, singing or speaking, with accompaniment of music, they gave expression to the overflowing feeling with which their hearts were filled from above by the controlling Spirit.” (Erdmann).

1 Samuel 10:6. “The spirit of the Lord will come upon thee,” lit., rush upon thee. “This phrase is used of those who, under the influence of Divine inspiration, uttered truths supernaturally revealed to them, in a lofty, poetic style, or who celebrated in exalted strains of praise the glorious deeds of Jehovah to His church. In this latter sense it is applied to Miriam (Exodus 15:20), to the seventy elders (Numbers 11:29), and to the choir of young prophets, to which Saul joined himself, and in whose sacred employment he participated” (cf. Luke 1:65, end). (Jamieson). “Shalt be turned into another man.” “This expression is a remarkable one, and occurs nowhere else. Doubtless it describes the change in point of mental power and energy which would result from the influx of the Spirit of the Lord. In the case of Samson it was a supernatural bodily strength, in the case of Saul a capacity for ruling and leading the people, of which before he was destitute, which the Spirit wrought in him. The change in the mental power of the apostles, as described in Acts 1:8, is analogous. The change is described in 1 Samuel 10:9, by saying that “God gave him another heart.” The heart in the Hebrew acceptation points more to intellect and courage than to the affections and conscience.” (Biblical Commentary), “Ecstatic states,” says Tholuck, “have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity to anything of the kind. But in the instance before us there was something more than psychical infection. The Spirit of Jehovah, which manifested itself in the prophesying of the prophets, was to pass over to Saul, so that he would prophesy along with them, and was entirely to transform him. This transformation is not, indeed, to be regarded as regeneration in the Christian sense, but as a change resembling regeneration, which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow earthly sphere, into the far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received another heart.” (Kiel).

1 Samuel 10:7. “Do as occasion serve thee.” “For God is with thee, and I will not intrude upon thee with imperious dictations on each several occasion, but I will leave thee to the free exercise of thy royal authority.” (Wordsworth).

1 Samuel 10:8. “Thou shalt go down before me to Gilgal,” etc. “This, according to Josephus, was to be a standing rule for the observance of Saul while the prophet and he lived—that in every great crisis, as a hostile incursion into the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides of Jordan to assemble, and Samuel to reach it.” (Jamieson). “Considering that at least two years elapsed between this time and that referred to in 1 Samuel 13:8; considering that Saul and Samuel had met at Gilgal, and offered peace-offerings to the Lord on one occasion between the times referred to in the two passages, it seems quite impossible that this verse can refer to the meeting spoken of in 1 Samuel 13:8.” (Biblical Commentary).

1 Samuel 10:9. See on 1 Samuel 10:6.

MAIN HOMILETICS OF THE PARAGRAPH— 1 Samuel 10:1

THE PRIVATE CONSECRATION OF SAUL, AND THE MIRACULOUS ATTESTATION TO HIS CALL

I. The most eventful forces of human life often begin in secret. The great forces in nature begin in secret. The mightiest cedar of Lebanon put forth its first tiny germ beneath the earth, and while men slept showed itself above ground, and received its first anointing of the dew when no human eye was there to look on. And the great men who have become mighty forces in the world have had their characters moulded and the direction of their lives determined by incidents unnoticed by the world. They became kings among their fellows, but their anointing took place in secret. They began their career buried in obscurity, and their first coming to the light was a circumstance unnoticed by any. It was not till God publicly called them to His service by the voice of His providence that men recognised who and what they were. So the anointing of the first king of Israel was witnessed by no one except those engaged in the transaction. The consecration of this man, whose name has ever since had a place in human history, was performed in the most private manner. The first act in the establishment of this kingdom, like that of many others, came not with observation. Our Lord teaches that this is an especial characteristic of the gospel kingdom, both in the world and in the heart. He, its king, made His first appearance upon the earth in a stable in the presence of one or two humble peasants, and received His first adoration from shepherds as He lay in a manger. “The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field; which, indeed, is the least of all seeds; but when it is grown, it is the greatest among herbs” (Matthew 13:31). And the beginning of Christ’s kingdom in the individual heart is marked by the same characteristic. The anointing of the Spirit which seals a human soul to God takes place unobserved by others—the ordination to be a king unto God (Revelation 1:6) is a private transaction between the soul and Him who has called it out of darkness to light—it is like the hiding of the leaven—an unnoticed act—only known to others by its effects (Matthew 13:33). Ananias the disciple at Damascus was the only human being who was made cognisant of the fact that Saul of Tarsus had uttered his first prayer to Jesus of Nazareth; but what an eventful force was then set in motion—how mighty have been the influences which have ever since been flowing from that act of consecration to God—from the anointing of that mighty king in the Church of Christ.

II. Epochs in the history of the Church, and in the history of individual souls, are generally preceded and followed by signs. The exodus of Israel from Egypt was preceded by supernatural events, and signs and wonders followed that epoch in their history. The manifestation of God in the burning bush, and the miracles done in Egypt, ushered in their national birth, which was followed by the Divine manifestation in the pillar of cloud and by the giving of bread from heaven, water from the rock, etc. At the epoch in the world’s history created by the bringing into the world the first-begotten Son of God (Hebrews 1:6), there were signs preceding and following in gifts of the Holy Ghost and angelic visits to lowly men and women (Luke 1:11; Luke 1:20; Luke 1:24; Luke 1:28; Luke 1:41; Luke 1:67; Luke 2:9; Luke 2:27; Luke 2:38), and before his entrance on His public ministry, which was marked by miracles from beginning to end, there was the supernatural manifestations connected with His baptism. The entrance of the apostles upon their great work was an epoch in the history of the world and of the Church, and signs preceded it on the day of Pentecost and followed it in the conversion of three thousand souls, as well as in the miracles of healing, and of resurrection, and of judgment connected with their ministry and with that of others associated with them (Acts 3:7; Acts 5:1; Acts 5:8; Acts 8:13; Acts 9:40; Acts 13:11; Acts 15:3; Acts 19:11, etc.). “The word which at the first began to be spoken by the Lord, was confirmed unto us by them that heard Him, God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will” (Hebrews 2:4). The anointing of Saul marked a great epoch in the history of the Hebrew nation, and it was in accordance with the general rule of God’s government that it should be preceded and followed by signs, some of a more private nature, and others, especially that of Saul’s endowment with the spirit of prophecy, of a public character. And the same truth holds good as to epochs in the individual soul. When that soul enters into entirely new conditions by entering into new relations to God, signs follow and precede the entrance. Like those before mentioned, some are known only to the man himself, but some are evident to onlookers. Pricking of conscience—an awakening to the sense of the burden of unpardoned sin, is a sign from heaven. This sign evidently preceded and accompanied the conversion of the great Apostle of the Gentiles (Acts 9:5; Acts 9:11), and it is found in a greater or less degree whenever a soul is turned “from the power of Satan unto God.” But more public signs follow in the new life of those who believe—signs which are not only for the confirmation of their own faith, but for evidence to those who believe not. In connection with the new life to which Saul was now called, the signs which went before and followed his consecration not only confirmed his own faith in the really Divine nature of his call, but some of them were so evident to others also as to make them conscious that a great change had passed over him. In many respects he was another man. And the new life which follows the new birth is the most convincing testimony to the truth that there is a Spirit of God working in the world. “The words of Christ,” says Neander, “assure us that the communication of the life of God to men was the greatest of all miracles, the essence and aim of all; and further, that it was to be the standing miracle of all after ages.”

III. Signs accompanying a message from God are intended to lead to a practical result. They are to confirm faith and to lead to the exercise of the gifts entrusted. “And let it be, when these signs are come unto thee, that thou shalt do as occasion serve thee” (1 Samuel 10:7). This was the intention of the sign given to Moses in the burning bush. He was to go to Pharaoh in the certainty that God was with him, and he was to demand the deliverance of his people, and become their leader and lawgiver. The signs here vouchsafed to Saul were to lead him to the exercise of his newly-acquired gifts—they were an encouragement and a call to him to use the powers which God now implanted within him. So the signs given to the apostles on the day of Pentecost were not simply events to be marvelled at, but the newly-gotten gifts which they signified were to be used for the joy of the receivers, the glory of the Giver, and the blessing of others. The remarkable signs which accompanied the conversion of the New Testament Saul were a call to him to “bear the name” of Him who had appeared to him “before the Gentiles, and kings, and the children of Israel,” even when the bearing of it involved the suffering of “great things” for the sake of his Lord (Acts 9:15). And so it is with every man who is called out of darkness into marvellous light—by life and word he is expected to show forth the praises of Him who has called him (1 Peter 2:9).

OUTLINES AND SUGGESTIVE COMMENTS.

1 Samuel 10:1. The natural basis for this symbolism of oil is its power to dispense light and life, joy and healing, by which it sets forth the Spirit’s dispensation of light and life and the therein contained gifts and powers. And in the historical development of the theocracy and of the Divine revelations which point to the perfecting and fulfilment of the theocracy in the new covenant, the symbolic anointing of theocratic kings, priests, and prophets, as sign of the impartation of the spirit of God and its powers, is the type, that is, the historical foretokening and prefiguring of the anointing of the Spirit without measure (John 3:34), and with the Spirit of might (Acts 10:38) by which Jesus was “the Christ,” the anointed of God for the New Testamental kingdom of God, first as King of His kingdom, and then as chief Prophet and Priest. Samuel’s word, “The Lord hath anointed thee,” signifies that God Himself, of His free grace, dispenses the powers and gifts of His Spirit, when He calls to an office in His kingdom and service.—Lange’s Commentary.

1 Samuel 10:1. How the Lord fits His chosen ones for the kingly calling in His kingdom.

1. By quiet instruction by means of His word He brings them into a right knowledge of the tasks He assigns.

2. By the anointing of His Spirit He imparts to them the needful power and strength therefore.

3. By the production of infallible signs He gives them a just certainty and joyous confidence. The signs of Divine guidance along the paths of human life on earth, how they—

1. Pointing back wards, remind us of grace in past times (the holy places);

2. Pointing upwards, admonish us to lift up the heart from worthless, earthly things to higher good;

3. Pointing forwards, demand a new life in the Spirit; and

4. Call on us to look into our own heart, while for the work of renewal of the whole man they promise the gifts and powers of the Spirit from above. The appearance of special Divine signs in human life—

1. Whence coming? Ordered in time by God’s wise Providence, not springing from chance, not aimless; decreed in His eternal purpose, not accidental, not groundless; sent as messengers of His holy and gracious will, not meaningless.

2. To whom applying? To him who lets himself be guided by God; to him who holds still when God is guiding him, and to him who lets God speak to him by His word.

3. What signifying? Reminding of the saving and gracious presence of God (partly in the past, partly in the present: God is with thee). Pointing to our tasks, which under the guidance of the Lord are to be fulfilled (1 Samuel 10:7). Exhorting to a renewal of the whole inner life through the power of the Holy Ghost (1 Samuel 10:6).—Lange’s Commentary.

1 Samuel 10:6. The Spirit of the Lord will come upon thee.

1. A great word of promise, which applies to everyone that is called to the kingdom of God.

2. A wonderful event of the inner life which occurs and is experienced only under definite conditions.

3. The beginning of a new life which takes place by the change of the heart.—Lange’s Commentary.

1 Samuel 10:7. The great word, “God is with thee.”

1. The infallible signs, which assure us of it.

2. The consoling strength which the heart thereby receives.

3. The mighty impulse to do according to God’s good pleasure, which lies therein.

4. The earnest exhortation which is thereby given in all the occurrences of human life to mark the will of the Lord therein made known.—Lange’s Commentary.

1 Samuel 10:6. What the royal anointing gives, and what it demands.

1. It makes the anointed one fit for all that his office may lay upon him.
2. It demands that the anointed one should now do nothing more according to his own choice, but everything according to the direction and will of God.—Disselhoff.

1 Samuel 10:9. He has no longer the heart of a husbandman, concerned only about his corn and cattle, but the heart of a statesman, a general, and a prince, whom God calls to any service He will make fit for it.—Henry.

Saul had another heart, but he had 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 practise diplomacy, he cared not for keeping a conscience void of offence toward God and man.… It is not enough to have natural endowments, or learned attainments of skill or wisdom. These may be possessed in the highest degree, while the soul is unrenewed and unreconciled to God.—Steel.

Before Saul’s election he occupied a very low standpoint, intellectually and spiritually. He scarcely knew anything of Samuel, the centre of all higher Israelitish life. Nothing moves him to make acquaintance with the celebrated prophet but anxiety respecting the lost asses.… But we see that there was a decisive change in Saul’s life—that in the parable of the sower he belonged not to the first class, but to the third.—Hengstenberg.

1 Samuel 10:10. Saul, by conversing with prophets, prophesied: see the power and profit of holy company. Those that live within the sunshine of religion cannot but be somewhat coloured of their beams.—Trapp.

The Spirit bloweth where it listeth (John 3:8), and the power of the Holy Ghost manifested itself by sudden effusions before the day of Pentecost; but on the day of Pentecost the Holy Spirit was sent from heaven by Christ to His church, to abide with her for ever (John 14:16).—Wordsworth.

As of Saul it is written when the Spirit came upon him, “he was changed into a new man;” this holds true even of the whole world. For when the breath of the Holy Ghost came upon it, it was cast into a new mould presently, and became a new world.—Bishop Andrewes.