TRV
Translation
King James Version
¶ And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.
KJV (with Strong's)
And the LORD H3068 said H559 unto Samuel H8050, How long wilt thou mourn H56 for Saul H7586, seeing I have rejected H3988 him from reigning H4427 over Israel H3478? fill H4390 thine horn H7161 with oil H8081, and go H3212, I will send H7971 thee to Jesse H3448 the Bethlehemite H1022: for I have provided H7200 me a king H4428 among his sons H1121.
Complete Jewish Bible
ADONAI said to Sh'mu'el, "How much longer are you going to go on grieving for Sha'ul, now that I have rejected him as king over Isra'el? Fill your horn with oil, and set out; I will send you to Yishai the Beit-Lachmi, because I have chosen myself a king from among his sons."
Berean Standard Bible
Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending you to Jesse of Bethlehem, for I have selected from his sons a king for Myself.”
American Standard Version
And Jehovah said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from being king over Israel? fill thy horn with oil, and go: I will send thee to Jesse the Beth-lehemite; for I have provided me a king among his sons.
World English Bible Messianic
The LORD said to Samuel, “How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite; for I have provided a king for myself among his sons.”
Geneva Bible (1599)
The Lord then saide vnto Samuel, Howe long wilt thou mourne for Saul, seeing I haue cast him away from reigning ouer Israel? fill thine horne with oyle and come, I will sende thee to Ishai the Bethlehemite: for I haue prouided mee a King among his sonnes.
Young's Literal Translation
And Jehovah saith unto Samuel, `Till when art thou mourning for Saul, and I have rejected him from reigning over Israel? fill thy horn with oil, and go, I send thee unto Jesse the Beth-Lehemite, for I have seen among his sons for Myself a king.
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Commentary on 1 Samuel 16 verses 1–5
1 ¶ And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.
2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD.
3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.
4 And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably?
5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.
Samuel had retired to his own house in Ramah, with a resolution not to appear any more in public business, but to addict himself wholly to the instructing and training up of the sons of the prophets, over whom he presided, as we find, Sa1 19:20. He promised himself more satisfaction in young prophets than in young princes; and we do not find that, to his dying day, God called him out to any public action relating to the state, but only here to anoint David.
I. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his sorrow: How long wilt thou mourn for Saul? Sa1 16:1. We do not find here that he mourned at all for the setting aside of his own family and the deposing of his own sons; but for the rejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to his grave, 1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree has gone forth, and all his prayers and tears cannot prevail for the reversing of it, Sa2 12:22, Sa2 12:23. 2. Because Israel shall be no loser by it, and Samuel must prefer the public welfare before his own private affection to his friend. "Mourn not for Saul, for I have provided me a king. The people provided themselves a king and he proved bad, now I will provide myself one, a man after my own heart." See Psa 89:20; Act 13:22. "If Saul be rejected, yet Israel shall not be as sheep having no shepherd. I have another in store for them; let thy joy of him swallow up thy grief for the rejected prince."
II. He sends him to Bethlehem, to anoint one of the sons of Jesse, a person probably not unknown to Samuel. Fill thy horn with oil. Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a horn of salvation in the house of his servant David, Luk 1:69.
III. Samuel objects the peril of going on this errand (Sa1 16:2): If Saul hear it, he will kill me. By this it appears. 1. That Saul had grown very wicked and outrageous since his rejection, else Samuel would not have mentioned this. What impiety would he not be guilty of who durst kill Samuel? 2. That Samuel's faith was not so strong as one would have expected, else he would not have thus feared the rage of Saul. Would not he that sent him protect him and bear him out? But the best men are not perfect in their faith, nor will fear be wholly cast out any where on this side heaven. But this may be understood as Samuel's desire of direction from heaven how to manage this matter prudently, so as not to expose himself, or any other, more than needed.
IV. God orders him to cover his design with a sacrifice: Say, I have come to sacrifice; and it was true he did, and it was proper that he should, when he came to anoint a king, Sa1 11:15. As a prophet, he might sacrifice when and where God appointed him; and it was not all inconsistent with the laws of truth to say he came to sacrifice when really he did so, thought he had also a further end, which he thought fit to conceal. Let him give notice of a sacrifice, and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, I will show thee what thou shalt do. Those that go about God's work in God's way shall be directed step by step, wherever they are at a loss, to do it in the best manner.
V. Samuel went accordingly to Bethlehem, not in pomp, or with any retinue, only a servant to lead the heifer which he was to sacrifice; yet the elders of Bethlehem trembled at his coming, fearing it was an indication of God's displeasure against them and that he came to denounce some judgment for the iniquities of the place. Guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word. Or they feared it might be an occasion of Saul's displeasure against them, for probably they knew how much he was exasperated at Samuel, and feared he would pick a quarrel with them for entertaining him. They asked him, "Comest thou peaceably? Art thou in peace thyself, and not flying from Saul? Art thou at peace with us, and not come with any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their prayers, against us. When the Son of David was born king of the Jews all Jerusalem was troubled, Mat 2:3. Samuel kept at home, and it was a strange thing to see him so far from his own house: they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst till he satisfied them (Sa1 16:5): "I come peaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome and need not fear my coming; therefore sanctify yourselves, and prepare to join with me in the sacrifice, that you may have the benefit of it." Note, Before solemn ordinances there must be a solemn protestation. When we are to offer spiritual sacrifices it concerns us, by sequestering ourselves from the world and renewing the dedication of ourselves to God, to sanctify ourselves. When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him: A body hast thou prepared me. Let us sanctify ourselves, that we may have an interest in his sacrifice. Note, Those that come to sacrifice should come peaceably; religious exercises must not be performed tumultuously.
VI. He had a particular regard to Jesse and his sons, for with them his private business lay, with which, it is likely, he acquainted Jesse at his first coming, and took up his lodging at his house. He spoke to all the elders to sanctify themselves, but he sanctified Jesse and his sons by praying with them and instructing them. Perhaps he had acquaintance with them before, and it appears (Sa1 20:29, where we read of the sacrifices that family had) that it was a devout religious family. Samuel assisted them in their family preparations for the public sacrifice, and, it is probable, chose out David, and anointed him, at the family-solemnities, before the sacrifice was offered or the holy feast solemnized. Perhaps he offered private sacrifices, like Job, according to the number of them all (Job 1:5), and, under colour of that, called for them all to appear before him. When signal blessings are coming into a family they ought to sanctify themselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Lucius Caecilius Firmianus LactantiusAD 325
EPITOME OF THE DIVINE INSTITUTES 4.7
The Jews had before been directed to compose a sacred oil, with which those who were called to the priesthood or to the kingdom might be anointed. And as now the robe of purple is a sign of the assumption of royal dignity among the Romans, so with them the anointing with the holy oil conferred the title and power of king. But since the ancient Greeks used the word chriesthai to express the art of anointing, which they now express by anleiphesthai, as the verse of Homer shows, “But the attendants washed, and anointed them with oil”; on this account we call him Christ, that is, the Anointed, who in Hebrew is called the Messiah.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER NINE
[Daniel 9:2] "I, Daniel, understood by the books the number of the years concerning which the word of the Lord had come to the prophet Jeremiah, that seventy years would be accomplished for the desolation of Jerusalem." Jeremiah had predicted seventy years for the desolation of the Temple (Jeremiah 29:1-10), at the end of which the people would again return to Judaea and build the Temple and the city of Jerusalem. But this fact did not render Daniel careless, but rather encouraged him to pray that God might through his supplications fulfil that which He had graciously promised. Thus he avoided the danger that carelessness might result in pride, and pride cause offense to the Lord. Accordingly we read in Genesis that prior to the Deluge one hundred and twenty years were appointed for men to come to repentance (Genesis 6:3); and inasmuch as they refused to repent even within so long an interval of time as a hundred years, God did not wait for the remaining twenty years to be fulfilled, but brought on the punishment earlier which He had threatened for a later time. So also Jeremiah is told, on account of the hardness of the heart of the Jewish people: "Pray not for this people, for I will not hearken unto thee" (Jeremiah 7:16). Samuel also was told: "How long wilt thou mourn over Saul? I also have rejected him" (1 Samuel 16:1). And so it was with sackcloth and ashes that Daniel besought the Lord to fulfil what He had promised, not that Daniel lacked faith concerning the future, but rather he would avoid the danger that a feeling of security might produce carelessness, and carelessness produce an offense to God.
Gregory the DialogistAD 604
SIX BOOKS ON 1 KINGS 6
We have touched on these things as they pertain to the literal meaning; now let us see the election of our nobles as we look at the meaning beneath the literal one. When Samuel was told to fill the horn with oil, what else could it mean than this: he who is to be selected as a pastor in the holy church must not be someone clearly known as a transgressor but must be commended by wondrous praise as an example to others. The horn, you see, is the spear of an animal. But the authority and rebuke of even the highest bishop is nothing but his weapon. Indeed, they strike with their horn, whenever they lock horns with sinners as they issue their rebukes. They strike with their horn whenever they sharply confute sinners. The horn is filled with oil, then, whenever the loftiness of preachers does not have the harshness of threats but the allurements of grace. Or the horn is filled with oil when both the sublimity of the heights and the virtue of unction are given to a chosen pastor at the same time, that is, when he both ascends to a high degree, but the one who is taken into the heights is filled with the riches of merits. The priests were anointed with a full horn of oil, inasmuch as they arrived at the highest degree with a full possession of graces. When a fire is lit in a lamp of oil, the oil of the teacher is the love of the heart. A fire is lit in it, for the virtue and grace of the Holy Spirit burns in the richness of the mouth. Since a teacher ought to have the richness of great love, the king is said to have been anointed with a full horn of oil when he was ordered to be anointed. The fullness of the horn refers to the perseverance of the graces. For those who fail before they reach the end are not worthy to be anointed with a full horn of oil.
BedeAD 735
Commentary on Samuel
Fill your horn with oil, and come, etc. Leaving behind, he says, the care of the carnal kingdom, embrace rather that dominion, which by the light of the Holy Spirit is ascertained to be most rich, to be hoped for and loved. This not coming from yourselves, but sent by my Spirit, carefully disclose to that people, which separated from the enticements of the world, sighs for the joys of eternal salvation. For I have provided for myself a king among the sons of the same people. For Isaiah is interpreted as an island of holocaust or sacrifice, Bethlehem as the house of bread. But an island is each faithful soul; the whole Church of the saints is an island, which by seeking higher things is separated from the waves of this world, now purifying itself entirely by the fervor of the Holy Spirit, making itself an acceptable offering to God, and making its heart a dwelling place of the living bread.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 16:1 marks a pivotal divine intervention, shifting the trajectory of Israelite kingship from Saul, whom the LORD had definitively rejected due to his disobedience, to a new, divinely chosen leader. This verse captures God's direct command to Samuel, urging him to cease his prolonged mourning for Saul and instead prepare for the sacred task of anointing a new king from the lineage of Jesse in Bethlehem, thereby initiating the process that would culminate in David's ascendancy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. A prominent one is the Rhetorical Question ("How long wilt thou mourn for Saul?"). This is not a query seeking information, but a divine prompt designed to shift Samuel's focus from past disappointment to future obedience and God's ongoing plan. It serves to chide Samuel gently while simultaneously revealing God's firm resolve. Secondly, Divine Command is evident in "fill thine horn with oil, and go." This direct, authoritative imperative from the LORD underscores His sovereignty and Samuel's role as a divine agent. Finally, Symbolism is powerfully present in "fill thine horn with oil." The horn itself symbolizes strength and dignity, while the oil represents consecration, divine appointment, and the empowering presence of the Holy Spirit, foreshadowing the anointing of David as God's chosen king.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 16:1 profoundly illustrates God's absolute sovereignty over human affairs, particularly in the realm of leadership. It demonstrates that God's plans are not thwarted by human failure; rather, He works through and beyond such failures to accomplish His purposes. Saul's rejection serves as a stark reminder that obedience is paramount in God's eyes, more so than outward appearance or human wisdom. God's immediate provision of a new king underscores His faithfulness to His covenant with Israel and His active involvement in guiding their destiny. This verse sets the stage for the establishment of the Davidic dynasty, which would become central to Israel's theological identity and the lineage through which the Messiah would ultimately come.
REFLECTION AND APPLICATION
1 Samuel 16:1 offers profound lessons for believers today. Like Samuel, we can sometimes become fixated on past disappointments, failures, or losses, whether our own or those of others. God's question, "How long wilt thou mourn?", is a tender yet firm invitation to release what God has released and to move forward in faith. It reminds us that God's purposes are always advancing, and He calls us to participate in His new work, even when it requires letting go of familiar or painful pasts. This verse encourages us to trust in God's sovereign provision, knowing that He is always at work, orchestrating events and raising up leaders according to His perfect will, even when circumstances seem bleak or human leadership falters. Our role is to remain obedient, responsive, and ready to be used by Him for His next divine assignment, recognizing that His perspective and choices often transcend our limited understanding.
Questions for Reflection
FAQ
Why was Samuel mourning for Saul, and why did God tell him to stop?
Answer: Samuel was deeply mourning for Saul because he had personally anointed Saul as Israel's first king, had invested significantly in his reign, and likely felt the weight of Saul's tragic failure and God's definitive rejection. His grief was a natural human response to a profound disappointment and the perceived loss of a divinely appointed leader. God told Samuel to stop mourning because Saul's rejection was final, and God's divine plan was moving forward. Prolonged grief, while understandable, could hinder Samuel from participating in God's next, crucial step: the anointing of a new king. God's command was a call to align Samuel's heart with God's sovereign will and to focus on the future provision rather than the past failure.
What is the significance of "filling the horn with oil" for anointing?
Answer: The "horn" (Hebrew: qeren) was a vessel made from an animal horn, used to hold and pour oil. Its significance lies in its symbolism of strength, power, and dignity, as horns were associated with animal might. Unlike a fragile flask, a horn suggested a more robust and enduring anointing. The "oil" itself was a sacred substance used for consecration. In ancient Israel, anointing with oil signified divine appointment, setting someone apart for a sacred office (king, priest, or prophet), and often symbolized the impartation of the Holy Spirit and divine empowerment for the task. Thus, "filling the horn with oil" was a symbolic act preparing for a weighty, divinely ordained consecration of a new, powerful leader.
Why did God choose Jesse of Bethlehem to provide the next king?
Answer: God's choice of Jesse from Bethlehem demonstrates His sovereign and often surprising ways. Bethlehem was a small, seemingly insignificant town, not a major political or religious center. This choice underscores God's tendency to work through the humble and overlooked, rather than the outwardly impressive or powerful, a theme consistently seen in biblical narratives (e.g., Gideon, David himself, and ultimately Jesus). Furthermore, Bethlehem was the ancestral home of Judah and later became known as the "City of David" (Luke 2:4). God's selection was part of His overarching redemptive plan, establishing the Davidic lineage through which the Messiah would eventually come, fulfilling ancient prophecies about a ruler from Bethlehem (Micah 5:2).
CHRIST-CENTERED FULFILLMENT
1 Samuel 16:1, while immediately focused on the transition from Saul to David, finds its ultimate and most profound fulfillment in Jesus Christ. God's rejection of Saul, a king after human preference, and His sovereign provision of a "king among his sons" from Jesse, foreshadows God's ultimate rejection of human systems and flawed earthly kingship in favor of His perfect, divine King. David, chosen from humble Bethlehem and anointed with oil, serves as a powerful type of Christ. Jesus, too, came from Bethlehem (Matthew 2:1), was a descendant of David (Matthew 1:1), and was supremely "anointed" not with physical oil, but with the Holy Spirit without measure (Luke 4:18; Acts 10:38). Just as God "provided" a king for Himself in David, He ultimately "provided" the Lamb of God, the Messiah, to be King of kings and Lord of lords (Revelation 19:16). The transition from Saul's failed reign to David's righteous rule points to the greater transition from the old covenant and its limitations to the new covenant established by Christ, whose kingdom is eternal and whose reign is perfect and just (Hebrews 8:6; Luke 1:33).