Tyndale Open Study Notes

Verse 1

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).

Verse 2

10:2-6 These three “signs” were to convince a reluctant Saul (9:21) that he had in fact been chosen to be king.

10:2 Rachel’s tomb at Zelzah: See Gen 35:16-20; the precise location is unknown.

Verse 3

10:3 oak of Tabor: This location, somewhere in Benjamin, is not to be confused with the village of the same name in Zebulun (1 Chr 6:77). • Bethel: See study note on 1 Sam 7:16.

Verse 5

10:5 Gibeah of God, Saul’s hometown (10:26), had been a lawless city (Judg 19–21). Nowhere else is it described as being “of God.” This description might point to God’s ownership of the town despite the occupation of the Philistines. • band: Prophets often lived in groups (e.g., 2 Kgs 2:3). • harp . . . lyre: Ancient prophets sometimes used musical instruments to stimulate and accompany prophesying (e.g., 2 Kgs 3:15).

Verse 6

10:6 prophesy: Cp. 2 Sam 23:2; Acts 2:29-31. • different person: Saul would become a spiritual and charismatic national leader (cp. 1 Sam 16:14).

Verse 7

10:7 for God is with you: God’s presence empowered Saul to carry out his responsibilities.

Verse 8

10:8 Gilgal: See study note on 7:16. • wait for seven days: Saul apparently fulfilled this instruction in 11:14-15 (cp. 13:8).

Verse 9

10:9 a new heart: God gave Saul courage and strength, helping him overcome his hesitancy and enabling him to be king (10:6).

Verse 10

10:10 the Spirit of God came powerfully upon Saul: See “The Spirit’s Presence” Theme Note; see also 11:6; Judg 14:6, 19; 15:14; cp. Acts 2:17-18, 39). • When Saul . . . began to prophesy, it was a clear sign that he had been chosen to lead Israel (see also 1 Sam 19:18-23).

Verse 11

10:11 Those who knew Saul might have known him to be nonreligious and thus an unlikely candidate for prophet. Their surprise might indicate disappointment at receiving a prophet instead of a king (cp. John 6:14-15).

Verse 12

10:12 “Can anyone become a prophet, no matter who his father is?” Unlike priests and kings, prophets never inherited their office. Possibly the people were asking why Saul, whose well-to-do father was well known, would associate himself with a group of people who had no pedigree.

Verse 16

10:16 Perhaps Saul didn’t tell his uncle because he had lingering uncertainty about what had transpired.

Verse 17

10:17 An earlier generation had gathered at Mizpah to decimate the tribe of Benjamin (Judg 20:1-4), making the city an ironic place to inaugurate a man of Benjamin as king.

Verse 18

10:18 rescued you . . . from all of the nations: Israel did not need a human king to rescue them; they needed God, but they had rejected him (10:19).

Verse 19

10:19 rejected your God: See also 8:7. Israel was rejecting God’s ability to protect and save them. • Clans are subdivisions of tribes.

Verse 20

10:20 chosen by lot: Cp. Lev 16:8; Josh 18:6; 1 Chr 26:12-16; Acts 1:26.

Verse 25

10:25 rights and duties of a king: See Deut 17:14-20. • He wrote them: Cp. Exod 24:4; Josh 24:26. • Samuel placed the document before the Lord—presumably in the Tabernacle. This position showed that God would honor those who lived by the covenant and punish those who violated it.

Verse 26

10:26–11:13 Saul proved his capacity for leadership by tolerating opposition and rescuing the town of Jabesh-gilead.

10:26 whose hearts God had touched: God gave people confidence in Saul’s ability to lead (cp. 10:9).

Verse 27

10:27 These men were scoundrels (cp. 2:12) because they scorned God’s chosen king. • Gifts were given to show homage (Gen 32:13, 18, 20), political friendship (2 Kgs 20:12), or submission (Judg 3:15, 17). • ignored them: Saul’s self-restraint while being insulted was a sign of maturity. In contrast, Proverbs 16:14 speaks of a king’s potentially explosive rage when somebody crosses him. See also 1 Sam 11:12-13. • [Nahash . . . Jabesh-gilead]: See NLT note. Whether this paragraph was part of the original text is uncertain, but it provides historical context for 11:1-15 (e.g., 11:2).