1 Samuel 10

Introduction

First Samuel 10 brings the preceding narrative to its climax. Samuel anoints Saul as Israel's first king in private, then gives him three signs to confirm God's choice, each of which comes to pass. The Spirit of God rushes upon Saul, he prophesies among a band of prophets, and the change is striking enough to give rise to a proverb: "Is Saul also among the prophets?" Later, at Mizpah, Samuel summons all Israel and selects Saul through the sacred lot, tribe by tribe and clan by clan, until the chosen man is identified. Yet when the moment comes, Saul cannot be found. He has hidden himself among the baggage. God reveals where he is, and when Saul is brought out, standing head and shoulders above the crowd, the people shout, "Long live the king!"

The chapter moves between intimacy and public ceremony, private anointing and public acclamation. It is also marked by ambiguity. Saul receives the Spirit, prophesies, and is given "another heart," yet he hides when responsibility arrives. The people shout their approval, but "worthless men" immediately question whether he can save them. The chapter records Saul's selection while already hinting at the tragedy to come. His beginning is promising; his character remains untested.

The Anointing of Saul (vv. 1--8)

¹ Then 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? ² When 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?"' ³ Then you will go on from there until you come to the Oak of Tabor. Three men going up to God at Bethel will meet you there, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. ⁴ They will greet you and give you two loaves of bread, which you will accept from their hands. ⁵ After that you will come to Gibeah of God, where the Philistines have an outpost. As you approach the city, you will meet a group of prophets coming down from the high place, preceded by harps, tambourines, flutes, and lyres, and they will be prophesying. ⁶ Then the Spirit of the LORD will rush upon you, and you will prophesy with them; and you will be transformed into a different person. ⁷ When these signs have come, do as the occasion demands, for God is with you. ⁸ And you shall go before me to Gilgal, and surely I will come to you to offer burnt offerings and to sacrifice peace offerings. Wait seven days until I come to you and show you what you are to do."

¹ Samuel took a flask of oil and poured it on Saul's head. He kissed him and said, "Has not the LORD anointed you as ruler over his people? ² When you leave me today, you will find two men near Rachel's tomb at Zelzah, in the territory of Benjamin. They will say to you, 'The donkeys you went to look for have been found. Your father has now stopped thinking about the donkeys and is anxious about you, saying, "What shall I do about my son?"' ³ Then you will go on from there and come to the oak of Tabor. Three men going up to God at Bethel will meet you there — one carrying three young goats, one carrying three loaves of bread, and one carrying a skin of wine. ⁴ They will greet you and give you two loaves of bread, which you will accept from their hands. ⁵ After that you will come to Gibeah of God, where there is a Philistine garrison. As you enter the city, you will encounter a band of prophets coming down from the high place with harp, tambourine, flute, and lyre before them, and they will be prophesying. ⁶ The Spirit of the LORD will rush upon you, and you will prophesy with them, and you will be turned into a different man. ⁷ When these signs come to you, do whatever your hand finds to do, for God is with you. ⁸ Then go down ahead of me to Gilgal. I will come down to you to offer burnt offerings and to sacrifice peace offerings. You must wait seven days until I come to you and show you what you are to do."

Notes

The anointing (מָשַׁח) is the central act of this passage. To anoint with oil was to consecrate someone for a sacred office, whether priest, prophet, or king. The anointed one is the מָשִׁיחַ ("messiah"), the one set apart by God for a specific purpose. Samuel pours oil from a פַּךְ (a small flask), kisses Saul, and declares that the LORD Himself has performed the anointing. The act is private, with no witnesses and no crowd. Israel's first king is anointed in secret, on a road outside a small town, with only the prophet and a departing servant nearby.
Samuel again uses the title נָגִיד ("ruler") rather than מֶלֶךְ ("king"), maintaining the distinction established in 1 Samuel 9:16. Saul is God's appointed leader over God's "inheritance" (נַחֲלָה) — a term that emphasizes Israel as God's own possession, not Saul's.
The three signs are meant to build Saul's confidence that God is genuinely behind this appointment. Each unfolds through an encounter with strangers: one pair brings news of the found donkeys, three men offer bread, and the band of prophets catalyzes a spiritual transformation beyond anything in Saul's prior experience. The sequence escalates from the mundane to the sacred, tracing a path from Saul's old life to his new one.
Rachel's tomb (v. 2) is located on the border of Benjamin, near Bethlehem. Rachel was the mother of Benjamin — she died giving birth to him (Genesis 35:16-20). The mention of Rachel's tomb at the beginning of Saul's journey as king is symbolically resonant: the first Benjaminite king begins his reign near the tomb of Benjamin's mother, the matriarch who died so that his tribe could exist.
The phrase "the Spirit of the LORD will rush upon you" (וְ/צָלְחָ֤ה עָלֶ֙יךָ֙ רוּחַ֣ יְהוָ֔ה) uses the verb צָלַח, which conveys sudden, forceful movement, the same verb used for the Spirit's coming upon Samson (Judges 14:6, Judges 15:14). This is not a gentle indwelling but an overpowering force. The Spirit will "rush" upon Saul, and he will be "turned into a different man" (וְ/נֶהְפַּכְתָּ לְ/אִישׁ אַחֵר). The verb הָפַךְ means to turn, overturn, or transform: a real change, not a superficial adjustment.
Samuel's instruction to wait seven days at Gilgal (v. 8) will prove to be a critical test of Saul's obedience. The failure to wait the full seven days will be the occasion of Saul's first great sin and the beginning of his rejection (1 Samuel 13:8-14). The seed of Saul's downfall is planted in the very chapter of his anointing.

The Signs Fulfilled and Saul Among the Prophets (vv. 9--13)

⁹ As Saul turned to leave Samuel, God changed Saul's heart, and all the signs came to pass that day. ¹⁰ When Saul and his servant arrived at Gibeah, a group of prophets met him. Then the Spirit of God rushed upon him, and he prophesied along with them. ¹¹ When all those who had formerly known Saul saw him prophesying with the prophets, they asked one another, "What has happened to the son of Kish? Is Saul also among the prophets?" ¹² Then a man who lived there replied, "And who is their father?" So the saying became a proverb: "Is Saul also among the prophets?" ¹³ And when Saul had finished prophesying, he went up to the high place.

⁹ When Saul turned his back to leave Samuel, God gave him another heart, and all the signs came to pass that day. ¹⁰ When they came to Gibeah, a band of prophets met him. The Spirit of God rushed upon him, and he prophesied among them. ¹¹ When all who knew him from before saw him prophesying with the prophets, the people said to one another, "What has happened to the son of Kish? Is Saul also among the prophets?" ¹² A man from there answered, "And who is their father?" Therefore it became a proverb: "Is Saul also among the prophets?" ¹³ When he finished prophesying, he came to the high place.

Notes

The phrase "God gave him another heart" (וַ/יַּהֲפָךְ ל/וֹ אֱלֹהִים לֵב אַחֵר) carries theological weight. The verb is again הָפַךְ: God "turned" or "transformed" Saul's heart. This is not regeneration in the New Testament sense but an equipping for the task ahead. God changes Saul inwardly to match his new outward role. Whether this transformed heart endures is a question the rest of the narrative will answer, and the answer is tragic.
The prophets (נְבִיאִים) at Gibeah appear as a group engaged in ecstatic, Spirit-driven worship accompanied by musical instruments. Prophetic bands of this kind are a feature of early Israelite religion, appearing again during the time of Elijah and Elisha (2 Kings 2:3-5, 2 Kings 4:38). Their prophesying (מִתְנַבְּאִים) likely involved ecstatic speech, singing, and bodily movement under the influence of the Spirit — not necessarily foretelling the future but declaring God's praises.
The proverb "Is Saul also among the prophets?" (הֲ/גַם שָׁאוּל בַּ/נְּבִיאִים) expresses astonishment. Saul was known as a farmer's son, not a religious figure. Seeing a man known for chasing donkeys caught up in prophetic rapture would have seemed incongruous to those who knew him. The proverb will recur in 1 Samuel 19:24 under darker circumstances, when a desperate Saul strips naked and lies prophesying all day and night. Spoken twice, the same proverb traces the arc of Saul's story from promising beginning to ruin.
The response "And who is their father?" (v. 12) resists easy interpretation. Some take it to mean: "Prophetic calling does not depend on parentage — anyone can be seized by the Spirit." Others read it as dismissive: "These prophets themselves are nobodies — why should Saul's presence among them be surprising?" The ambiguity is likely intentional, reflecting the community's uncertainty about what to make of Saul's transformation.

Saul's Silence About the Kingship (vv. 14--16)

¹⁴ Now Saul's uncle asked him and his servant, "Where did you go?" "To look for the donkeys," Saul replied. "When we saw they were not to be found, we went to Samuel." ¹⁵ "Tell me," Saul's uncle asked, "what did Samuel say to you?" ¹⁶ And Saul replied, "He assured us that the donkeys had been found." But Saul did not tell his uncle what Samuel had said about the kingship.

¹⁴ Saul's uncle said to him and to his servant, "Where did you go?" He said, "To look for the donkeys. When we saw they were nowhere to be found, we went to Samuel." ¹⁵ Saul's uncle said, "Please tell me — what did Samuel say to you?" ¹⁶ Saul said to his uncle, "He told us plainly that the donkeys had been found." But about the matter of the kingship he told him nothing.

Notes

Saul's silence about the kingship is striking. He tells his uncle about the donkeys but withholds the most important information. The narrator's final comment, "But about the matter of the kingship he told him nothing" (וְ/אֶת דְּבַר הַ/מְּלוּכָה לֹא הִגִּיד ל/וֹ), draws attention to the omission. Is this discretion, modesty, or fear? The narrative does not say, leaving the reader to judge Saul's character in this moment.
The uncle's appearance, rather than Kish's, is unexplained. Some scholars suggest Saul went to his uncle's house rather than his father's, or that the uncle was present when Saul returned. His probing questions, "Where did you go? What did Samuel say?" suggest that he senses something significant has happened. But Saul gives him only the surface story: donkeys lost, donkeys found. The larger matter, a kingdom bestowed, remains hidden.

The Selection at Mizpah (vv. 17--24)

¹⁷ After this, Samuel summoned the people to the LORD at Mizpah ¹⁸ and said to the Israelites, "This is what the LORD, the God of Israel, says: 'I brought Israel up out of Egypt, and I rescued you from the hands of the Egyptians and of all the kingdoms that oppressed you.' ¹⁹ But today you have rejected your God, who saves you from all your troubles and afflictions, and you have said to Him, 'No, set a king over us.' Now therefore present yourselves before the LORD by your tribes and clans." ²⁰ Thus Samuel had all the tribes of Israel come forward, and the tribe of Benjamin was selected. ²¹ Then he had the tribe of Benjamin come forward by its clans, and the clan of Matri was selected. Finally, Saul son of Kish was selected. But when they looked for him, they could not find him. ²² So again they inquired of the LORD, "Has the man come here yet?" And the LORD replied, "Behold, he has hidden himself among the baggage." ²³ So they ran and brought Saul, and when he stood among the people, he was a head taller than any of the others. ²⁴ Samuel said to all the people, "Do you see the one the LORD has chosen? There is no one like him among all the people." And all the people shouted, "Long live the king!"

¹⁷ Samuel summoned the people to the LORD at Mizpah. ¹⁸ He said to the people of Israel, "Thus says the LORD, the God of Israel: 'I brought Israel up out of Egypt. I delivered you from the hand of the Egyptians and from the hand of all the kingdoms that oppressed you.' ¹⁹ But today you have rejected your God, who saves you from all your calamities and distresses. You have said to him, 'No — set a king over us.' Now present yourselves before the LORD by your tribes and by your clans." ²⁰ Samuel brought all the tribes of Israel forward, and the tribe of Benjamin was taken by lot. ²¹ He brought the tribe of Benjamin forward by its clans, and the clan of the Matrites was taken. Then Saul the son of Kish was taken. But when they looked for him, he could not be found. ²² So they inquired again of the LORD, "Has the man come here?" The LORD said, "He has hidden himself among the baggage." ²³ They ran and brought him from there. When he stood among the people, he was taller than all of them from his shoulders upward. ²⁴ Samuel said to all the people, "Do you see the one whom the LORD has chosen? There is no one like him among all the people." And all the people shouted, "Long live the king!"

Notes

Samuel's speech at Mizpah (vv. 18--19) frames the selection of the king within Israel's history of salvation and rebellion. Before the lot is cast, Samuel reminds the people that God Himself has been their deliverer, from Egypt, from oppressive kingdoms, and from all their troubles. The demand for a king is explicitly identified as rejection: "you have rejected your God" (מְאַסְתֶּם אֶת אֱלֹהֵיכֶם). Even as God grants the request, He does not let the people forget what they have done.
The selection process, by tribe, then by clan, then by individual, uses the sacred lot (לָכַד, "to be taken/captured"), a recognized means of discerning God's will (Joshua 7:14-18, Proverbs 16:33). The lot narrows from all Israel to Benjamin, then to the Matrites, then to Saul. The process confirms publicly what was already settled privately: God has chosen Saul. The lot is not mere chance but divine guidance through a sanctioned procedure.
Saul's hiding among the baggage (הַ/כֵּלִים — equipment, vessels, supplies) is a puzzling moment. Is it humility, fear, or reluctance? The text offers no explanation. Some interpreters see it as genuine modesty, the mark of a man who does not seek power. Others read it as a troubling sign that he cannot bring himself to step forward when called. The narrator may intend both: the same act reads as appealing and as ominous. A king who hides from his own coronation may later shrink from harder challenges.
The people's acclamation, יְחִי הַ/מֶּלֶךְ ("Long live the king!"), is the standard coronation cry in the ancient Near East and throughout the Old Testament (1 Kings 1:39, 2 Kings 11:12). The moment is celebratory: the tall Benjaminite stands above the crowd, and Israel has what they asked for. But Samuel's words, "Do you see the one the LORD has chosen?" carry a double edge. The LORD chose him, yet He did so in response to the people's rejection of God. The celebration is real, but it rests on a fault line.

The Rights of Kingship and the First Division (vv. 25--27)

²⁵ Then Samuel explained to the people the rights of kingship. He wrote them on a scroll and laid it up before the LORD. And Samuel sent all the people away, each to his own home. ²⁶ Saul also went to his home in Gibeah, and the men of valor whose hearts God had touched went with him. ²⁷ But some worthless men said, "How can this man save us?" So they despised him and brought him no gifts; but Saul remained silent about it.

²⁵ Samuel explained to the people the rights and duties of the kingship. He wrote them in a document and placed it before the LORD. Then Samuel sent all the people away, each to his own home. ²⁶ Saul also went to his home at Gibeah, accompanied by the warriors whose hearts God had stirred. ²⁷ But certain worthless men said, "How can this one save us?" They despised him and brought him no gift. But he kept silent.

Notes

The "rights and duties of the kingship" (מִשְׁפַּט הַ/מְּלֻכָה) that Samuel writes and deposits before the LORD is a constitutional document, a written charter defining the terms of Israelite monarchy. This likely draws on or parallels the "law of the king" in Deuteronomy 17:14-20, which limits the king's accumulation of horses, wives, and wealth, and requires him to keep a copy of the Torah and read it daily. The document "before the LORD" (לִ/פְנֵי יְהוָה) indicates that it was placed in a sacred location, perhaps near the ark or at the sanctuary, as a reminder that the king's authority is subordinate to God's.
The community immediately divides. On one side are "the valiant" (הַ/חַיִל) whose hearts God has "touched" (נָגַע — literally "struck" or "touched," suggesting divine influence). On the other side are "worthless men" (בְּנֵי בְלִיַּעַל), the same phrase used for Eli's corrupt sons in 1 Samuel 2:12 and for the wicked men of Gibeah in Judges 19:22. The division foreshadows the political and spiritual fractures that will trouble Israel's monarchy.
Saul's silence in the face of his detractors (v. 27) is a notably kingly act. Where a lesser man might have retaliated, Saul absorbs the insult quietly. The Hebrew וַ/יְהִי כְּ/מַחֲרִישׁ ("he was as one keeping silent") suggests restraint and self-control. Here Saul appears as a man of real promise. The coming chapters will reveal whether this restraint is a settled trait or only a surface composure that will crack under pressure.