1 Samuel 10

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).

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.

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.

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).

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).

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

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).

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

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).

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).

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.

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

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.

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).

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.

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

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.

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).

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).