1 Samuel - Odessa, Missouri Community of Christ

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38 Dr. Constable's Notes on 1 Samuel 2007 Editionhonor (vv. 23-24). Before retiring for the night, Samuel and Saul continued theirconversation on the typically flat roof of the house, probably for privacy as well ascomfort (v. 25; cf. Acts 10:9).Saul's private anointing by Samuel 9:26—10:8Anointing with oil was a symbolic act in Israel that pictured consecration to service. Theonly things anointed with oil before this anointing were the priests and the tabernacle.The oil symbolized God's Spirit, and anointing with oil represented endowment with thatSpirit for enablement (cf. 1 John 2:27). In the ancient Near East a representative of anation's god customarily anointed the king whom the people from then on viewed as therepresentative of that god on earth. 113 Thus Saul would have understood that Samuel wassetting him apart as God's vice-regent and endowing him with God's power to serveeffectively. Beginning with Saul, kings were similar to priests in Israel as far asrepresenting God and experiencing divine enablement. Samuel's kiss was a sign ofaffection and respect since now Saul was God's special representative on the earth.Samuel reminded Saul that the Israelites were the Lord's inheritance, another commentthat Saul unfortunately did not take to heart (cf. 9:13).Samuel then gave Saul three signs that would verify to the new king that Samuel hadanointed him in harmony with God's will. The first of these would have strengthenedSaul's confidence in God's ability to control the people under his authority (v. 2). 114 Thesecond would have helped Saul realize that the people would accept him and makesacrifices for him (vv. 3-4). The third would have assured him that he did indeed possesssupernatural enablement from God (vv. 5-6). 115Since God chose and equipped Saul to rule His people it seems most likely that he was agenuine believer. Samuel gave Saul his first orders as God's vice-regent (v. 8).Unfortunately he disobeyed them (13:8-14). Perhaps the tabernacle now stood at Gilgalsince Samuel planned to offer burnt and peace offerings there. However, Samuel mayhave sacrificed at places other than the tabernacle. Again we can see that the tabernaclewas not one of the writer's main concerns.God's enablement of Saul 10:9-16We should probably not interpret the reference to God changing Saul's heart (v. 9) tomean that at this time Saul experienced personal salvation. This always takes place when113 Roland de Vaux, The Bible and the Ancient Near East, pp. 152-66.114 On the subject of the location of Rachel's tomb, see Matitiahu Tsevat, "Studies in the Book of Samuel,"Hebrew Union College Annual 33 (1962):107-18.115 The "hill of God" (lit. Gibeath-haelohim, v. 5) was probably Gibeon. See Aaron Demsky, "Geba,Gibeah, and Gibeon—An Historico-Geographic Riddle," Bulletin of the American School of OrientalResearch 212 (December 1973):27.
2007 Edition Dr. Constable's Notes on 1 Samuel 39a person believes God's promise, and there is no indication in the context that Saul didthat at this time. Probably it means that God gave him a different viewpoint on thingssince he had received the Holy Spirit. 116 In Old Testament psychology the heart was theseat of the intellect, emotions, and will.God's Spirit also gave Saul the ability toprophesy (v. 10). This was the outwardevidence that God was with Saul. Itapparently involved the Holy Spiritcontrolling these men and themmanifesting His control by praising God(cf. 19:20-24; 1 Chron. 25:1-3). 117 Theevidence of this new gift surprised peoplewho knew Saul, and they took note of it (v.11).TOWNS MENTIONEDIN 1 SAMUEL 10—11Jabesh-gileadBezek **The question, "Who is their father?" (v.12) inquired about the source of thebehavior of all the prophets including Saul.It was indeed an evidence of God'spresence and working in their lives. 118 Theproverb that evolved from this incident (cf.19:24) was derogatory. Some of the peopleGeba Gilgal (?)Gibeon * * *Gibeah *felt that the behavior of prophets was inappropriate, especially for their king (cf. 2 Sam.6:13-16). Ironically their question did not express doubt that Saul was a prophet butconfidence that God had empowered him. 119The high place referred to in verse 13 is probably the same one mentioned earlier (vv. 5,10), namely, Geba. Geba was only four miles from Saul's hometown, Gibeah (lit. hill).Saul's uncle may have been Ner, the father of Abner (14:50-51), or some other uncle. 120"These passages in 1 Samuel indicate that the writer of Samuel had noproblem with high places so long as they were dedicated to Yahweh."In Kings, however, the attitude of the historian is clearly hostile to highplaces. He conceded the necessity of the people worshiping there (and by116 One writer who took this as Saul's conversion is Zane C. Hodges, "The Salvation of Saul," GraceEvangelical Society News 9:4 (July-August 1994):1, 3.117 Leon Wood, "Ecstasy and Israel's Early Prophets," Bulletin of the Evangelical Theological Society 9(Summer 1966):125-37, argued that prophesying involved praising God but not behaving in an ecstaticmanner (cf. 1 Chron. 25:1). See also idem, The Prophets of Israel, pp. 40-56, 91-92. Bright, p. 166,believed the prophets did behave ecstatically.118 Keil and Delitzsch, pp. 104-5.119 Another view is that the question expressed a negative opinion such as, "Saul is no prophet." See JohnSturdy, "The Original Meaning of 'Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)," VetusTestamentum 20:2 (April 1970):210.120 See D. R. Ap-Thomas, "Saul's 'Uncle'," Vetus Testamentum 11 (1961):241-45.
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