First Samuel 10:1 says, “Samuel took the vial of oil and poured it upon his [Saul’s] head...and said, Jehovah anoints you ruler over His inheritance.” Oil here typifies the Spirit of God, and Jehovah is the eternal One. Verses 6 through 10 say, “The Spirit of Jehovah will rush upon you; and you will prophesy with them and be turned into another man...For God is with you...I will come down to you to offer up burnt offerings and to sacrifice sacrifices of peace offerings...God gave him [Saul] another heart...And when they came there to the hill, there was the group of prophets, coming to meet him. And the Spirit of God rushed upon him, and he prophesied among them.” First Samuel 11:6 says, “The Spirit of God rushed upon Saul.” As in the previous verses, the Spirit of Jehovah is the third of the Trinity reaching man, and God in Hebrew is Elohim, the Triune God. Similarly, the burnt offerings typify Christ for God’s satisfaction, and the peace offerings typify Christ for the peace between God and His people. Christ as the offerings is for redemption. The Spirit of God is the Spirit of the Triune God. In order for Saul to be anointed as a ruler over God’s people, there was the need of Christ’s redemption and the Spirit. The Divine Trinity was involved in the anointing of Saul.
First Samuel 16:1-3 says, “Jehovah said to Samuel...Fill your horn with oil, and go; I will send you to Jesse the Bethlehemite; for I have selected for Myself a king among his sons...Take a heifer with you...Then call Jesse to the sacrifice.” Verse 13 says, “Samuel took the horn of oil and anointed him [David] in the midst of his brothers, and the Spirit of Jehovah rushed upon David from that day forward.” This case is more positive, more subjective, and deeper than the record of Saul’s anointing. In these verses we see the Triune God as Jehovah and the Spirit of the Triune God as the Spirit of Jehovah. The oil again typifies the Spirit of God. The sacrificed heifer typifies Christ as the offering. Thus, the Divine Trinity was involved in the anointing of David, making him the king over Israel.
First and 2 Samuel reveal that the bringing in of the king and the setting up of the kingdom depend on the involvement of the Divine Trinity with His people. The Triune God is still involved with us today. The Triune God, with His embodiment, His redemption, and His Spirit, is constituting us into useful persons for His coming and His kingdom. We must trust in the involvement, the work, of the Divine Trinity. If we see this, it will revolutionize our concept about what it means to be a Christian. Our natural, religious, cultural, moral, and ethical concepts concerning the Christian life need to be replaced with a vision of the fully involved Triune God.
When we see the involvement of the Divine Trinity with His people in the Old Testament, we will realize that the intrinsic structure of the Old Testament is exactly the same as that of the New Testament. The Divine Trinity as the intrinsic structure of the Word is especially evident in the Epistles of Paul. In 2 Corinthians 13:14 Paul writes, “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” The book of Ephesians mentions the Trinity in every chapter and is thus constructed with the Divine Trinity as its basic structure (1:3-14; 2:18; 3:16-17a; 4:4-6; 5:18-20; 6:10-11, 17). As we read the Word, we need to see the Divine Trinity as the intrinsic structure.