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1 Samuel 10:1
Verse
Context
Samuel Anoints Saul
1Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance?2When you leave me today, you will find two men at Rachel’s tomb in Zelzah on the border of Benjamin. They will say to you, ‘The donkeys you seek have been found, and now your father has stopped worrying about the donkeys and started worrying about you, asking, “What should I do about my son?”’
Sermons
Willie Mullan
Aaron Dunlop
Shane Idleman
David Guzik
David Wilkerson
John Nelson DarbySummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Sa1 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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?" הלוא, as an expression of lively assurance, receives the force of an independent clause through the following כּי, "is it not so?" i.e., "yea, it is so, that," etc., just as it does before אם in Gen 4:7. נחלתו, (His (Jehovah's) possession, was the nation of Israel, which Jehovah 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. Sa1 12:3, Sa1 12:5, etc.), and sanctified as the נגיד, 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, 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 הלוא and כּי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of יהוה משׁחך כּי לנגיד על־נחלתו. In the Vulgate, on the other hand, the first clause, ecce unxit - in principem, corresponds word for word with the Hebrew text, 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 Sa1 9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כּי הלוא, 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 Sa1 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.)
John Gill Bible Commentary
Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews (y) say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon: and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him: and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it. (y) T. Bab. Horayot, fol. 11. 2. & 12. 1.
Matthew Henry Bible Commentary
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, Sa1 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him. II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, Sa1 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, Sa1 10:3, Sa1 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (Sa1 10:5, Sa1 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, Sa1 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, Kg2 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned. III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (Sa1 10:7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, Sa1 10:8. How his failing in this matter proved his fall we find afterwards, Sa1 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
Tyndale Open Study Notes
10:1 Samuel later repeated this process by anointing David with olive oil (16:13). • The people of Israel did not belong to the king but to the Lord. The king was to act as manager rather than owner (cp. 8:10-18).
1 Samuel 10:1
Samuel Anoints Saul
1Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance?2When you leave me today, you will find two men at Rachel’s tomb in Zelzah on the border of Benjamin. They will say to you, ‘The donkeys you seek have been found, and now your father has stopped worrying about the donkeys and started worrying about you, asking, “What should I do about my son?”’
- Scripture
- Sermons
- Commentary
The Eternal Spirit the Anointing of the Spirit
By Willie Mullan1.9K57:15Eternal SpiritEXO 40:131SA 10:1MRK 1:22LUK 4:14In this sermon, the speaker begins by referencing the book of Exodus and the anointing of Moses by the Lord. He then moves on to discuss the anointing of Jesus in the gospel of Luke, highlighting how Jesus was anointed with the Holy Spirit and power to preach the gospel and heal the oppressed. The speaker emphasizes the importance of recognizing the Holy Spirit as a person, providing evidence from the Bible, such as Peter's rebuke to Ananias and Sapphira for lying to the Holy Spirit. The sermon concludes by affirming the belief in the Holy Spirit as a distinct person and not just an influence or power.
Kiss the Son
By Aaron Dunlop1.9K35:41Wrath Of God1SA 10:1PSA 2:6PSA 2:10PSA 2:12LUK 7:38In this sermon, the preacher emphasizes the importance of kissing the Son, which symbolizes worship, allegiance, and love towards Jesus Christ. The sermon references the story of a woman washing and kissing Jesus' feet, highlighting her gratitude for being forgiven much. The preacher urges believers to not only worship Jesus, but also obey His commands and seek to understand them through scripture. The sermon concludes by emphasizing the duty of believers to hear, come to, and trust in Christ, highlighting the blessings that come from putting our trust in Him.
Understanding the Anointing
By Shane Idleman94156:461SA 10:1PSA 63:1
This sermon emphasizes the desperate need to experience God's anointing, highlighting the importance of surrender, humility, and radical departure from nominal Christianity. It addresses the dangers of partial obedience, the power of worship in being filled with the Spirit, and the impact of pride in hindering spiritual growth. The speaker urges listeners to seek more of God, acknowledge their need for Him, and avoid being satisfied with a superficial faith.
(2 Samuel) How to Love an Enemy
By David Guzik90329:041SA 10:12SA 4:1PSA 27:14ISA 42:4MAT 6:33ROM 12:11JAS 1:22In this sermon, the preacher focuses on the events described in 2 Samuel chapter 4. The chapter begins with the news of Abner's death, which causes Saul's son to lose heart and troubles all of Israel. David, the servant of the Lord, responds to this distress by addressing two men named Rehab and Bana. The preacher emphasizes the importance of not being discouraged when serving God, contrasting it with the discouragement that comes from serving man. The sermon also introduces Mephibosheth, the grandson of King Saul, who becomes lame after his nurse drops him while fleeing.
The Sad Story of a Man Who Lost His Anointing
By Zac Poonen01SA 10:1Zac Poonen reflects on the rise and fall of Saul, a man chosen by God to be king over Israel. Saul started as a humble and ordinary man, faithful in his work, wise, respectful of God's servants, and humble in his opinion of himself. Despite having many good qualities, Saul lost his connection with God, the anointing of the Spirit, his humility, character, and eventually his kingdom, serving as a cautionary tale for many servants of God today who may also start well but lose their way.
A Time to Do Nothing
By David Wilkerson0Obedience to GodFaith1SA 10:11SA 13:51SA 15:231SA 16:14PSA 62:8PSA 115:11PRO 3:5ISA 41:21HEB 11:61PE 1:7David Wilkerson emphasizes the importance of waiting on God through the story of Saul, who, despite being anointed and blessed by God, fell into disobedience and despair when faced with overwhelming circumstances. Saul's pivotal moment came when he chose to act out of fear rather than faith, leading to his downfall and loss of God's favor. Wilkerson warns that impatience and unbelief can lead to legalism, loss of discernment, and ultimately, spiritual destruction. The sermon encourages believers to trust in God's timing and to do nothing but pray in times of crisis, as true victory comes from reliance on God. Wilkerson concludes with the reminder that Jesus offers deliverance from the chains of unbelief and legalism.
Thoughts on 1 Samuel
By John Nelson Darby0Faithfulness vs. DisobedienceGod's Sovereignty1SA 2:101SA 3:191SA 8:71SA 10:11SA 15:231SA 17:451SA 24:61SA 30:61SA 31:6PSA 78:67John Nelson Darby reflects on the Book of 1 Samuel, emphasizing God's sovereignty and grace in the face of Israel's failures. He discusses how God provided Samuel as a prophet when the priesthood failed, and how the introduction of kingship marked a shift in Israel's relationship with God. The sermon highlights the contrast between Saul's disobedience and David's faithfulness, illustrating the consequences of rejecting God's authority. Darby notes that despite Israel's desolation, God's grace remains evident in His plans for David and the future of His people.
The Message of 1 Samuel
By G. Campbell Morgan0Human Response to GodGod's Sovereignty1SA 2:61SA 8:71SA 10:11SA 15:221SA 16:7PSA 47:8PRO 3:5ISA 55:8ROM 8:281PE 5:6G. Campbell Morgan explores the profound themes in 1 Samuel, emphasizing God's sovereignty and the human response to His reign. He illustrates how God adapts His methods through the lives of Samuel, Saul, and David, showcasing the transition from theocracy to monarchy and the consequences of disobedience versus loyalty. Morgan highlights Hannah's faith as a pivotal starting point, the tragic downfall of Saul due to his rejection of God, and the preparation of David as a man after God's own heart. Ultimately, he conveys that while God's victory is assured, individual destinies hinge on one's attitude towards Him, urging obedience as the path to fulfillment in God's plan.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Sa1 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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?" הלוא, as an expression of lively assurance, receives the force of an independent clause through the following כּי, "is it not so?" i.e., "yea, it is so, that," etc., just as it does before אם in Gen 4:7. נחלתו, (His (Jehovah's) possession, was the nation of Israel, which Jehovah 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. Sa1 12:3, Sa1 12:5, etc.), and sanctified as the נגיד, 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, 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 הלוא and כּי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of יהוה משׁחך כּי לנגיד על־נחלתו. In the Vulgate, on the other hand, the first clause, ecce unxit - in principem, corresponds word for word with the Hebrew text, 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 Sa1 9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כּי הלוא, 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 Sa1 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.)
John Gill Bible Commentary
Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews (y) say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon: and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him: and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it. (y) T. Bab. Horayot, fol. 11. 2. & 12. 1.
Matthew Henry Bible Commentary
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, Sa1 10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa 2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him. II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, Sa1 10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, Sa1 10:3, Sa1 10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (Sa1 10:5, Sa1 10:6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, Sa1 13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, Kg2 3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa 138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned. III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (Sa1 10:7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, Sa1 10:8. How his failing in this matter proved his fall we find afterwards, Sa1 13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
Tyndale Open Study Notes
10:1 Samuel later repeated this process by anointing David with olive oil (16:13). • The people of Israel did not belong to the king but to the Lord. The king was to act as manager rather than owner (cp. 8:10-18).