Artwork by Douglas Kallerson
1 Samuel 10:1-16
Saul – Select and Good, Part III
(Typed 28 July 2025) This past year, when we were hit by three hurricanes in a single month, two of which were quite devastating, people that I didn’t even know who attend online or watch later reached out to help Hideko and me.
A few said they had attended online for many years. They quietly went about their lives without any fanfare or asking for a thing. But when they saw we had a need, they offered to help or simply sent a gift and said it was to get us through the ordeal.
That is something I will never forget. My level of appreciation will never diminish for what they did. Add these to the others I know through personal contact or an active online presence, and I know that the church means enough to them to include us in their lives when a time of need arises.
In today’s passage, Saul will come into contact with people whom he had never met. Samuel, through the word of prophecy, told him of events that would take place, and they occurred just as he prophesied.
In a group of three men going up to Bethel, one of them gave him and his servant two loaves of bread. He saw a need existed and he tended to it. This guy probably had no idea that he was fulfilling prophecy as he extended a generous hand to the two travelers.
Text Verse: “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” 1 John 3:17
It is true that if you helped every person who asked without some type of discernment, you would be as in debt as our nation is. Needs exist, and we have to use wisdom in helping people out. We can still have a heart for others, even when we cannot meet every need they may have.
The biggest need of all is one that many people don’t even realize they have. People go through life never understanding their sin debt or how to take care of it. Some people know there is a need and look to find a cure. In the process, many are led astray for various reasons.
The sin debt we bear can be taken care of without any cost to the one in need. All God asks us to do is have faith in what He has done through giving Jesus. If you can help others beyond that, may the Lord bless you as you do. But be sure to tell people about Jesus.
Israel has done without Him for over two thousand years now. But that will change. This truth continues to be revealed in our passage today. Such great truths as Christ’s fully sufficient atonement are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. And It Surged Upon You (verses 1-7)
Then Samuel took a flask of oil
Rather: vayiqakh shemuel eth pakh ha’shemen – “And he took, Samuel, flask the oil.” Here is a new and rare word, pak, a flask or vial. It is only found here and in 2 Kings 9, where Elisha is told to take such a flask and anoint Jehu, son of Jehoshaphat. It is derived from pakah, to pour or run out, and it is only found in Ezekiel 47 –
“He brought me out by way of the north gate, and led me around on the outside to the outer gateway that faces east; and there was water, running out [pakah] on the right side.” Ezekiel 47:2
This oil is marked by a definite article, the oil. Thus, it could be the anointing oil described in Exodus 30. Nothing is said of it being used on kings there, but there were no kings to anoint at the time. Samuel would have access to this –
“Moreover the Lord spoke to Moses, saying: 23 ‘Also take for yourself quality spices—five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, 24 five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. 25 And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil. 26 With it you shall anoint the tabernacle of meeting and the ark of the Testimony; 27 the table and all its utensils, the lampstand and its utensils, and the altar of incense; 28 the altar of burnt offering with all its utensils, and the laver and its base. 29 You shall consecrate them, that they may be most holy; whatever touches them must be holy. 30 And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests.
31 “And you shall speak to the children of Israel, saying: ‘This shall be a holy anointing oil to Me throughout your generations. 32 It shall not be poured on man’s flesh; nor shall you make any other like it, according to its composition. It is holy, and it shall be holy to you. 33 Whoever compounds any like it, or whoever puts any of it on an outsider, shall be cut off from his people.’” Exodus 30:22-33
The presence of this oil would separate the offices of priest and king while elevating the new office of king to a place of equality with that of the priest. Samuel took the flask of oil…
1 (con’t) and poured it on his head,
vayitsoq al rosho – “and he poured upon his head.” This is in accord with the Lord’s previous instruction –
“According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.” 1 Samuel 9:16
The only time the oil is noted as being used is during the anointing of a new line of succession or to validate a line of succession. Those noted as being so anointed after Saul are:
*David, who was selected to replace Saul (1 Samuel 16:3).
*Absalom, who usurped his father (2 Samuel 19:10).
*Solomon, who was confirmed as David’s successor (1 Kings 1:39).
*Jehu, who was anointed king over Israel in place of Ahab’s house (2 Kings 9:3).
*Joash, who received the kingdom after the slaying of the wicked woman Athalia (2 Kings 11:12).
*Jehoahaz, who was not the eldest son of Josiah (2 Kings 23:30).
It may be that anointing rightful sons who inherited the throne was not necessary because the father’s anointing transferred to him, or it may be that the Bible is ensuring that we know these people were anointed as kings because of the circumstances surrounding their rule that needed to be validated.
Likewise, prophets are also noted as being anointed. For example, in 1 Kings 19:6, it says –
“Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place.”
Whether all prophets were anointed or not is not known. However, this note of anointing Elisha demonstrates that the three offices were considered equal in respect to duties before the Lord. If all received the same anointing of the oil, which seems to be what is implied, they are distinct but equal offices. Next…
1 (con’t) and kissed him
vayishaqehu – “and he kissed him.” There is no previous instruction on this, and it is not something seen later in this context. However, it must be stated for a reason. Most commentators say it is a sign of fealty, homage, friendship, congratulations, etc.
I would suggest, that beyond affection and honor, it reveals an implied uniting of the two distinct offices for the purposes of serving the Lord. The word nashaq, to kiss, is used not only to describe the physical act between people, but to indicate a fastening together. Such a uniting is seen in Psalm 85 –
“Mercy and truth have met together;
Righteousness and peace have kissed.” Psalm 85:10
The offices of prophet and king are symbolically united, something that follows through the narrative of the kings, where prophets are continuously consulted by kings.
1 (con’t) and said: “Is it not because the Lord has anointed you commander over His inheritance?
vayomer halo ki meshakhakha Yehovah al nakhalatho lenagid – “and he said, ‘Not for He anointed you, Yehovah, upon His inheritance to commander?’” The word mashakh signifies to rub with oil and thus to anoint. It is the root of mashiakh, anointed, which is translated at times as messiah.
Samuel indicates that anointing Saul confirmed that Yehovah had already chosen and anointed him to be commander. It is, therefore, an outward display of a spiritual truth. As for saying, “His inheritance,” it refers to Israel –
“For the Lord’s portion is His people;
Jacob is the place of His inheritance.” Deuteronomy 32:9
Next, to confirm to Saul that what Samuel did is sanctioned by the Lord, he tells him of three signs that will occur…
2 When you have departed from me today, you will find two men by Rachel’s tomb in the territory of Benjamin at Zelzah;
belekhtekha hayom meimadi u-matsatha shene anashim im qevurath rakhel bigvul Binyamin betseltsakh – “In your walking the day from with me, and you found two men with sepulcher Rachel in border Benjamin, in Zelzah.” The words are specific and in the singular. Samuel is talking only to and about Saul. They confirm to Saul that his selection and anointing are valid.
The number two signifies division or difference. Rachel means Ewe. It is the word that describes the Messiah in Isaiah 53:7, “Like an ewe [rakhel]…” Benjamin means Son of the Right Hand. Zelzah is found only here, and its meaning is hard to determine. The Greek translates the word as “exulting greatly.” However, it is preceded by “in,” therefore, it is more likely a location.
It is derived from tsel, shade/shadow, and tsakhakh (Lam 4:7) to glare as in dazzling white, or tsakh, (Song of Songs 5:10) dazzling, such as the effect when heat causes a mirage. Jones’ Dictionary says Shade in the Heat of the Sun. Strong’s says Clear Shade. I say Dazzling Shadow.
There is a problem with the instruction in this clause. If they are in Ramah, as the previous chapter seemed to indicate, Samuel is sending Saul out of the way to get where he is going. Rachel is said to have been buried on the way to Ephrath (Bethlehem) in Genesis 35:19.
The distances are not great, so Samuel could have sent him out of the way as confirmation that this was not by chance. The way the Hebrew is laid out, some think the two men they met were at Rachel’s tomb, left there, and then met him at the border of Benjamin in Zelzah, or something similar.
In the New Testament, Ramah and Rachel are united in thought –
“A voice – it was heard in Ramah,
Lamentation, and a wailing, and a mourning – great.
Rachel sobbing – her children.
And she would not be comforted,
For they are not” Matthew 2:18 (CG)
Once Saul meets these men, Samuel continues…
2 (con’t) and they will say to you, ‘The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, “What shall I do about my son?”’
veameru elekha nimtseu ha’athonoth asher halakhta levaqesh vehineh natash avikha eth divre ha’athonoth vedaag lakhem lemor mah eeseh livni – “and they said unto you, ‘They were found, the jennies, which you walked to seek. And behold, he abandoned, your father, words the jennies, and he dreaded to you, to say, “What I will do to my son?”’”
As noted in Chapter 9, the word athon is used to indicate jennies, female donkeys. They had been lost, but were eventually found. The word signifies permanence or that which endures.
Now that they were found, the men will tell Saul that his father is no longer worried about him but has redirected his dread to what may have happened to Saul. This is just what Saul said would be the case in verse 9:5. This was to be the first sign.
3 Then you shall go on forward from there and come to the terebinth tree of Tabor.
vekhalaphta misham vahaleah u-vatha ad elon tavor – “And you slid by from there and onward and you went until oak Tabor.” In other words, Saul isn’t to stay where the men were. Instead, he was to slide by that location, continuing onward until he came to a particular oak in Tabor.
An elon, oak, signifies strength, ultimately coming from ul, strength. Tabor is derived from barar, to purify. Thus, it means Purifying or Purified. Strong’s, however, identifies it with tevar, to break, and thus Broken Region.
3 (con’t) There three men going up to God at Bethel will meet you,
umetsaukha sham sheloshah anashim olim el ha’elohim beith el – “and they found you there, three men, ascending unto the God, Bethel.” The number three signifies divine completeness. Of these three men, it says they are going to “the God,” signifying a right relationship with God or a lack thereof. Bethel means House of God. In their ascending, it says…
3 (con’t) one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine.
ekhad nose sheloshah gedayim veekhad nose shelosheth kikeroth lekhem veekhad nose nevel yayin – “one lifting three kids, and one lifting three circles bread, and one lifting skin wine.” It is specific. When Saul sees it, he will remember that this is just what Samuel said would be.
The word gedi, kid, comes from a root signifying to cut off. There is the sense of finality, or a matter being decided (cut off). Next, the kikar, circle, refers to either a loaf of bread or maybe a piece of bread that is round. That is derived from karar, to dance, as in whirling.
Bread, lekhem, is derived from lakham, to consume. Thus, by extension, to do battle, which consumes one’s enemy. It signifies life (as in giving or taking).
The third person carried a nevel, skin, of wine. That is derived from navel, to wilt, as when a wineskin collapses when empty. Of this root, the Topical Lexicon says, “Scripture applies the term to plants, people, nations, even the heavens, underscoring the universal reach of decay outside the sustaining grace of God.”
Wine, yayin, symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning is occurring, and an intended result is realized.
4 And they will greet you
veshaalu lekha leshalom – “And they asked to you to peace.” The meaning is, “How is your peace?,” and thus, “How are you doing?” The word shaal, to ask, is the root of Saul’s name. They are asking Asked about his peace. Along with that…
4 (con’t) and give you two loaves of bread, which you shall receive from their hands.
venatenu lekha shete lekhem velaqakhta miyadam – “and they gave to you two bread, and you took from their hand.” Scholars try to force meaning from the men into this, suggesting that they are giving their sacrificial offerings to him as a sign of homage to his anointing, as if he is now due a share of the offerings meant for the sanctuary.
That assumes too much. Nothing is said to indicate they knew he was anointed, and there is nothing that says what belonged to the Lord now belonged to the king. This is merely a sign stated by Samuel concerning what will occur. This will complete the second sign.
5 After that you shall come to the hill of God where the Philistine garrison is.
akhar ken tavo givath ha’elohim asher sham netsive phelishtim – “After thus, you will come hill the God which there garrisons Philistines.” Some convert this to Gibeah of God instead of hill of the God. It is a designation found nowhere else.
Further, saying that it is where the Philistine garrison is would otherwise be obvious to Saul. As such, even if it is Gibeah, it seems best to leave it as “hill the God.” Either way, however, the meaning remains the same. Philistine means Weakener.
5 (con’t) And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place
vihi kevoakha sham ha’ir u-phagata khevel neviim yoredim meha’bamah – “And may it be according to your coming there, the city, and you impinged company prophets descending from the elevation.” The timing will be precise. At the time of Saul’s arrival, these prophets will be coming down from the high place.
None of this is by chance. Samuel has explained what will happen in the minutest detail. Saul will proceed at his own pace, and yet, when he arrives at each meeting, it will be just as Samuel said.
5 (con’t) with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying.
veliphnehem nevel vethoph vekhalil vekinor vehemah mitnabeim – “and to their faces lyre, and tambourine, and flute, and harp, and they prophesying themselves.” The first item mentioned is a nevel, a lyre. It is the same word, just used to describe a wineskin. The shape of a lyre is like a wineskin or a vase.
The next word is a toph, tambourine, or timbrel. That comes from taphaph, to drum, as in beating a tambourine or on one’s breast. The third word is khalil, a flute. That is derived from khalal, to bore or pierce through. Therefore, it is a flute that is bored out, meaning hollow.
The fourth instrument is a kinor, a harp. That is from an unused root meaning to twang. The topical lexicon says, “Prophets employ the kinor to portray both judgment and restoration.” As he and these prophets impinge, it says this third sign will occur…
6 Then the Spirit of the Lord will come upon you,
vetsalekhah alekha ruakh Yehovah – “And it surged upon you, Spirit Yehovah.” It is the same thought as when the Spirit surged upon Samson on three separate occasions.” While these men are prophesying, the Spirit will surge upon him. Next…
6 (con’t) and you will prophesy with them
vehithnabitha imam – “And you prophesied yourself with them.” Not only will the Spirit come upon him, but he will in turn begin to prophesy. As such, it is a confirmation that his change is more than something emotional. Rather, it will be an external influence that manifests itself in an outward action. And more…
6 (con’t) and be turned into another man.
venehpakhta leish akher – “And you were overturned to man another.” It is a unique phrase. It will be as if Saul is picked up and turned over in a spiritual sense. He will no longer be the person he was. Rather, he will be prepared by the Spirit Yehovah to adequately perform the duties he has been called to assume.
7 And let it be, when these signs come to you, that you do as the occasion demands; for God is with you.
vehayah ki tevoenah ha’othoth ha’eleh lakh aseh lekha asher timtsa yadekha ki ha’elohim imakh – “And it was when they will come, the signs, the these, to you, you must do to you which it will find, your hand. For the God with you.” The meaning is that he will be prepared for whatever comes to pass from that point on. He will not need to consult others, but simply go forth in his own authority, symbolized by the hand.
Saying, “the God with you,” signifies that he is in a right relationship with God.
A kiss for the one whom God has selected
Soon he will be appointed the king
Something of value in him, God detected
It will be great to watch him do his thing
I pray he will be wise and discerning
A man suitable to be Israel’s king
To see how he pans out, my heart is yearning
It will be super to watch him do his thing
I pray he will be wise and understanding
That he will want to be a righteous king
This is what God of him is demanding
I can’t wait to watch him do his thing
II. And Who Is Their Father (verses 8-16)
8 You shall go down before me to Gilgal;
veyaradta lephanay ha’gilgal – (“And you descended to my faces the Gilgal.” The words here seemingly make no sense based on the ongoing narrative. In verse 17, Samuel will call the congregation together at Mizpah, not Gilgal. In Chapter 11, there will be a call to Gilgal to renew the kingdom.
Then, in Chapter 13, the people gathered at Gilgal, where Samuel will also be expected. When he doesn’t show up at the anticipated time, Saul will take matters into his own hands.
As such, the words of this verse are conditional and should be taken as parenthetical. They are not telling Saul to go to Gilgal now, but that at appointed times, when they were to meet there, Saul was not to do anything except wait until Samuel arrived.
Gilgal literally means The Wheel or The Rolling Away, but due to Joshua’s proclamation in Joshua 5, it metaphorically and typologically means The Liberty –
“Then the Lord said to Joshua, ‘This day I have rolled away the reproach of Egypt from you.’ Therefore the name of the place is called Gilgal to this day.” Joshua 5:9
What Saul is specifically instructed is…
8 (con’t) and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings.
vehineh anokhi yored elekha lehaaloth oloth lizboakh zivkhe shelamim – “And behold! I descending unto you to cause to ascend burnt offerings to sacrifice sacrifices repayments.” In other words, when Saul goes to Gilgal for a purpose of national significance, Samuel, not he, will make the priestly sacrifices.
The reason for this is to ensure that the priestly and kingly duties are kept separate. He was just told, “you must do to you which it will find, your hand. For the God with you.” However, that does not extend to anything he wants without any qualifiers. Therefore…
8 (con’t) Seven days you shall wait, till I come to you and show you what you should do.”
shivath yamim tokhel ad boi elekha vehodati lekha eth asher taaseh – “Seven days may you cause to wait until I come unto you. And I caused to know, to you, what you will do.”) When a time of national importance necessitates gathering at the Gilgal, Samuel will offer the appropriate offerings to the Lord and then instruct Saul concerning what he is expected to do.
9 So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day.
The Hebrew is lively and expressive: vehayah kehaphnoto sikhmo lalekheth meim shemuel vayahaphakh lo elohim lev akher vayavou kal ha’othoth ha’eleh bayom ha’hu – “And it was according to his causing to turn his neck to walk from with Samuel, and He overturned him, God, heart another. And they came, all the signs, the these, the day, the it.” With the parentheses complete, God gave Saul a new self and direction, making him a new man, represented by his new heart. This led to the three signs being fulfilled, culminating in the final sign…
10 When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them.
vayavou sham ha’givathah vehineh khevel neviim liqrato vatitslakh alav ruakh elohim vayithnabe betokham – “And they came there, the hill-ward, and behold, company prophets to meet him. And it surged upon him, Spirit God. And he prophesied himself in their midst.” Just as Samuel had stated, so it came to pass. This provides a bit more detail. Saul didn’t just prophesy, but he did so among the prophets, joining them as one…
11 And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets,
vayhi kal yodo meitemol shilshom vayiru vehineh im neviim niba – “And it was, all knowing him from time before, trebly, and they saw, and behold with prophets – being prophesied.” The meaning is that everyone who knew Saul in the past, regardless of how long, be it days or years, saw Saul prophesying.
This tells us that this occurred in Gibeah or that they arrived there while prophesying. It also tells us that the prophets were a known entity within the society by this time. Seeing Saul among them, those who knew him were surprised…
11 (con’t) that the people said to one another, “What is this that has come upon the son of Kish? Is Saul also among the prophets?”
vayomer ha’am ish el reehu mah zeh hayah leven qish hagam shaul baneviim – “And it said, the people, man unto his associate, ‘What this it came to son Kish? Also Saul in the prophets?’” It is clear from their question that Saul had not previously been a prophet or associated with them. He was a farm boy and the son of Kish. But now, he is prophesying with the band of prophets…
12 Then a man from there answered and said, “But who is their father?”
vayaan ish misham vayomer umi avihem – “And he answered, man from there, and he said, ‘And who their Father?’” The people were surprised that Saul was prophesying and asked about it in an astonished manner, as if Saul had no such lineage (son Kish) to justify this. The man from there, however, pointed at the other prophets while stressing the word “their.”
In other words, “You act as if there is nothing special about Saul, but is there anything special about them? They are all sons of Israel.” God will decide who He chooses to be His prophet, regardless of some supposed schooling, heritage, or other identifying mark.
We can know this with all certainty because of the plural “their” and the singular “Father.” The unnamed man remembered the words of Moses –
“Do you thus deal with the Lord,
O foolish and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?” Deuteronomy 32:6
He understood that God, who is the Father of Israel, was capable of endowing His Spirit on any of His sons.
12 (con’t) Therefore it became a proverb: “Is Saul also among the prophets?”
al ken hayethah lemashal hagam shaul baneviim – “Upon thus, it became to proverb, ‘Also Saul in the prophets?” As a proverb, it is a universal saying. One might paraphrase it as, “I’m just as good as anyone else. Saul was also in the prophets.” Or maybe, “Why would you look down on that person? Wasn’t Saul also a prophet?” It is ultimately an acknowledgment of the oneness of the family of Israel.
13 And when he had finished prophesying, he went to the high place.
vaykhal mehitnaboth vayavo habamah – “And he finished from prophesying himself, and he went the elevation.” The reason for going to the high place, the elevation, is to seek God, be it the true God or false gods. This is the consistent meaning in Scripture. As such, it is saying that once Saul’s prophesying was complete, he went up to where the prophets were to commune with the Lord. After that…
14 Then Saul’s uncle said to him and his servant, “Where did you go?”
So he said, “To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel.”
vayomer dod shaul elav veel naaro an halakhtem vayomer levaqesh eth ha’athonoth vanireh khi ayin vanavo el shemuel – “And he said, uncle – Saul, unto him and unto his servant, ‘Wither you walked?’ And he said, ‘To seek the jennies, and we saw that not, and we went unto Samuel.’”
This is probably Ner, as will be seen in Chapter 14. He, not Kish, wanted to know where Saul went, curious about their exploits. It is a natural line of questioning that anyone would ask. In noting that they went to Samuel, it probably piqued his curiosity even more. “Wow, these guys went to the seer.” As such…
15 And Saul’s uncle said, “Tell me, please, what Samuel said to you.”
vayomer dod shaul hagidah na li mah amar lakhem shemuel – “And he said, uncle – Saul, ‘You must cause to declare-ward, I pray, to me, what he said to you, Samuel.’” On hearing the name Samuel, the question is stated in the imperative. Today, we might say, “Holy sh’moley! You absolutely must tell me about that.” Therefore…
*16 (fin) So Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, he did not tell him what Samuel had said.
vayomer shaul el dodo haged higid lanu ki nimtseu ha’athonoth veeth devar ha’melukhah lo higid lo asher amar shemuel – “And he said, Saul unto his uncle, ‘Causing to declare, he caused to declare to us that they were found, the jennies.’ And word the kingdom not he caused to declare to him what he said, Samuel.”
Saul explained that the donkeys had been found. However, he did not convey the details to his uncle about Samuel anointing him as king.
Is Saul among the prophets? We want to know
Where did he get this new ability?
Listen to his words! Hear how they flow
Hear how his tongue speaks with such agility
What is it that has come upon the son of Kish
Is Saul among the prophets? We want to know
If we could prophesy like that! Don’t we wish
Listen to his words! Hear how they flow
*
And WHO is their father? Answer that!
Who gave them the gift they possess
It’s not a trick pulled from a hat
Think about my words, and hear my address
III. The Good News
The verses today follow the same thought process as the previous chapter. Saul represents those of Israel at the end of the church age seeking the truth. Samuel, Asked from God, and signifying the seed of Grace, anointed Saul. It is an anticipatory note of being brought into the kingdom, such as –
“Now He who establishes us with you in Christ and has anointed us is God, 22 who also has sealed us and given us the Spirit in our hearts as a guarantee.” 2 Corinthians 1:21
Samuel kissing Saul reflects the fastening of the two together, both now bearing the same nature. As such, Saul (those seeking the truth) represents those who are accepted to lead Israel, signified by Saul being anointed commander over the Lord’s inheritance.
As a confirmation, three signs were to be given to Saul. The first (verse 2) was, “you found two men with sepulcher Rachel in border Benjamin, in Zelzah.” Who the two men are is debatable, but I see this as a picture at Christ’s empty tomb.
As noted, Christ is called the rakhel, ewe, led to slaughter in Isaiah 53. The two men would be the two mentioned in the gospels, such as –
“And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments.” Luke 24:4
The dazzling shadow would be the prophecy of Zechariah concerning Jesus –
“Through the tender mercy of our God,
With which the Dayspring from on high 1has visited us;
79 To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.” Luke 1:78, 79
Christ overcame death. Thus, betseltsakh, in Zelzah, is reflective of this, the Dazzling Shadow, even in His death. Saying it is in the border of Benjamin, Son of the Right Hand, would be a reference to the authority of Christ.
If the same symbolism is used from the previous chapter, where my proposal was that Benjamin reflected the epistles of Paul, it would still match. Those of the end times will find the proper doctrine concerning Christ’s work in his epistles. It also could just be the work of Christ, apart from any further explanation. Either way, the terminology suits.
Saying that Kish’s donkeys had been found means that the permanence before God that was lacking in 1 Samuel 9:3 has been found in Christ. That was to be the first sign.
Verse 3 noted that Saul was to slide along to Oak Tabor. In Judges 4, it was noted that Tabor, Purified, speaks of the state of believers, such as is noted in Titus 2:14, saying, “who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” Thus, the Oak of Tabor signifies the strength of this purification.
The three men picture the divine completeness of what is taking place. Going up to Bethel, House of God, signifies the heavenly state. The three goats signify the spiritually complete state of sin being cut off.
The three circles of bread signify the spiritual completeness of life in Christ (the Bread of Life). The skin of wine reflects the “decay outside of the sustaining grace of God.” As it is filled with wine, it signifies that the intended result of being within the sustaining grace of God is realized.
Giving Saul two loaves of bread, the number of division or difference, reflects the two testaments of Scripture. They contrast, but they confirm the whole, which points to the Bread of Life, Christ. That was to be the second sign.
The third sign would begin with Saul coming to “hill the God.” The word givah, hill, has consistently been seen as a connection to Gabbatha, the two words being etymologically connected. Those seeking the truth will find it there.
Mentioning a Philistine (Weakener) garrison there shows that law observance is the permanent object of those who work to weaken others’ faith. Christ’s all-sufficient atonement and fulfillment of the law is what they constantly come against.
However, Saul was told he would come to the hill. Upon his arrival, the company of prophets would meet him with the lyre, tambourine, flute, and harp. Each anticipates an aspect of Christ’s passion: being withered, being beaten, being pierced, and the “judgement and restoration” that results from it.
Once he had encountered these three signs, Samuel told him what would then occur with the words, “And it surged upon you, Spirit Yehovah.” Accepting the finished work of Christ results in this.
Samuel next said that Saul would prophesy. This is exactly what it says of those of Israel who will receive the Spirit in the future, as noted in Acts 2:18. The new man (overturned to man another) will be realized –
“And on My menservants and on My maidservants
I will pour out My Spirit in those days;
And they shall prophesy.” Acts 2:18
At that time, Samuel told Saul that “the God with you.” It is what happens when one encounters and accepts the good news concerning Jesus.
After that, the parenthetical note about descending to Gilgal, Liberty, was stated. That note is given in anticipation of the events of Chapter 13, where Saul will disobey Samuel.
In verse 9, it noted that Saul was given “heart another.” That process was explained in the next verses, confirming what Samuel said would occur. It is reflected in the words of Ezekiel concerning Israel of the future, exactly what is pictured in this passage –
“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.” Ezekiel 36:26
Verse 11 asked when Saul and the prophets came to “the hill,” “What this it came to son Kish.” The son of Ensnared is a new man. Not understanding how such a change could be, they questioned the transformation, just as the Jews of Israel did at the first Pentecost. The man from “the hill,” responded, “And who their Father?”
The point of the proclamation is that those who seek God through Christ, regardless of who they are or what their lineage is, are included in what God is doing in the redemption of man.
There is the general Fatherhood of Israel that covers the people as set apart to Him, but not all are His children. Only those who come to Him through Christ and receive the Spirit are the sons of the Father with full rights within His house.
Those who are His because of being in Christ are pictured in Saul’s going up to the elevation. It signifies communion with God because of their state in Christ.
The final verses about Saul’s uncle are included. They are anticipatory of what lies ahead when the matter is more fully revealed in the coming chapters. It seems likely that Samuel told Saul to keep the matter secret until he announced the kingship to the people.
This can be inferred from Samuel asking Saul’s servant to go on ahead while he talked to Saul and anointed him alone. Samuel will be the one to announce the kingdom at the proper time.
Like the previous chapter, which logically follows the events of the previous chapter, it is evident from the flow of the verses and what is pictured in them, that there is a future for Israel that includes salvation for them. The progression of thought throughout the chapters so far is showing us clues of the dispensational model, which includes this coming event.
It is a sure and remarkable note concerning the faithfulness of God to His covenant promises. Because of this, we can also be fully assured that He will be faithful to us, even in our times of unfaithfulness. The blood of Christ, once it has been applied to the person who has come to Him through faith, is sufficient not only to save, but to continue to save.
Israel, the nation, is a model of this for each person. Let us hold fast to this truth and rejoice in what God has done for us in the giving of His Son.
Closing Verse: “I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezekiel 36:27
Next Week: 1 Samuel 10:17-27 Having a ball, it’s understood and that’s for shore… (Saul – Select and Good, Part IV) (19th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 10:1-16 (CG)
10 And he took, Samuel, flask the oil, and he poured upon his head, and he kissed him and he said, “Not for He anointed you, Yehovah, upon His inheritance to commander? 2 In your walking the day from with me, and you found two men with sepulcher Rachel in border Benjamin, in Zelzah, and they said unto you, ‘They were found, the jennies, which you walked to seek. And behold, he abandoned, your father, words the jennies, and he dreaded to you, to say, “What I will do to my son?”’ 3 And you slid by from there and onward and you went until oak Tabor, and they found you there, three men, ascending unto the God, Bethel: one lifting three kids, and one lifting three circles bread, and one lifting skin wine. 4 And they asked to you to peace, and they gave to you two bread, and you took from their hand. 5 After thus, you will come hill the God which there garrisons Philistines. And may it be according to your coming there, the city, and you impinged company prophets descending from the elevation, and to their faces lyre, and tambourine, and flute, and harp, and they prophesying themselves. 6 And it surged upon you, Spirit Yehovah. And you prophesied yourself with them. And you were overturned to man another. 7 And it was when they will come, the signs, the these, to you, you must do to you which it will find, your hand. For the God with you.
(8 And you descended to my faces the Gilgal. And behold! I descending unto you to cause to ascend burnt offerings to sacrifice sacrifices repayments. Seven days may you cause to wait until I come unto you. And I caused to know, to you, what you will do.”)
9 And it was according to his causing to turn his neck to walk from with Samuel, and He overturned him, God, heart another. And they came, all the signs, the these, the day, the it. 10 And they came there, the hill-ward, and behold, company prophets to meet him. And it surged upon him, Spirit God. And he prophesied himself in their midst. 11 And it was, all knowing him from time before, trebly, and they saw, and behold with prophets – being prophesied. And it said, the people, man unto his associate, “What this it came to son Kish? Also Saul in the prophets?” 12 And he answered, man from there, and he said, “And who their Father?” Upon thus, it became to proverb, “Also Saul in the prophets?” 13 And he finished from prophesying himself, and he went the elevation.
14 And he said, uncle – Saul, unto him and unto his servant, “Wither you walked?”
And he said, “To seek the jennies, and we saw that not, and we went unto Samuel.”
15 And he said, uncle – Saul, “You must cause to declare-ward, I pray, to me, what he said to you, Samuel.”
16 And he said, Saul unto his uncle, “Causing to declare, he caused to declare to us that they were found, the jennies.” And word the kingdom not he caused to declare to him what he said, Samuel.
1 Samuel 10:1-16 (NKJV)
Then Samuel took a flask of oil and poured it on his head, and kissed him and said: “Is it not because the Lord has anointed you commander over His inheritance? 2 When you have departed from me today, you will find two men by Rachel’s tomb in the territory of Benjamin at Zelzah; and they will say to you, ‘The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, “What shall I do about my son?”’ 3 Then you shall go on forward from there and come to the terebinth tree of Tabor. There three men going up to God at Bethel will meet you, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. 4 And they will greet you and give you two loaves of bread, which you shall receive from their hands. 5 After that you shall come to the hill of God where the Philistine garrison is. And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying. 6 Then the Spirit of the Lord will come upon you, and you will prophesy with them and be turned into another man. 7 And let it be, when these signs come to you, that you do as the occasion demands; for God is with you. 8 You shall go down before me to Gilgal; and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings. Seven days you shall wait, till I come to you and show you what you should do.”
9 So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day. 10 When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them. 11 And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets, that the people said to one another, “What is this that has come upon the son of Kish? Is Saul also among the prophets?” 12 Then a man from there answered and said, “But who is their father?” Therefore it became a proverb: “Is Saul also among the prophets?” 13 And when he had finished prophesying, he went to the high place.
14 Then Saul’s uncle said to him and his servant, “Where did you go?”
So he said, “To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel.”
15 And Saul’s uncle said, “Tell me, please, what Samuel said to you.”
16 So Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, he did not tell him what Samuel had said.