by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
Title: The books of Samuel were originally one book in the Hebrew Canon. The single volume of Samuel was divided into two by the translators of the Greek Old Testament, the Septuagint, who viewed Samuel and Kings together as the "Books of the Kingdoms."
The Book of Kings of the Hebrew Scriptures was likewise divided into two books, and the four books then constituted the "Books of the Kingdoms." Accordingly, 1 and 2 Samuel were called the First and Second Books of the Kingdoms in the Septuagint, and 1 and 2 Kings were termed the Third and Fourth Books of the Kingdoms. When the Old Testament was translated into the Latin Vulgate, the term "Books of the Kingdoms" was dropped and the present division of both Samuel and Kings became standard for the Western church. The books of Samuel bear the name of the principal character of its first portion.
Authorship - Date: The authorship of the two books of Samuel is unknown. According to Jewish tradition, Samuel had written the earlier portions of 1 Samuel, and his work had been supported by the prophets Nathan and Gad (1 Chron. 29:29). Because (1 Samuel 27:6), indicates that the division of the kingdom had already taken place, the final edited form of the two books must have taken place after the death of Solomon in 931 B.C. Whatever the origin of the earlier material, apparently some prophet, probably from Judah, put it into its final form early in the days of the divided monarchy.
But Samuel cannot be the writer because his death is recorded (in 1 Samuel 25:1), before the events associated with David's reign even took place. Further, Nathan and Gad were prophets of the Lord during David's lifetime and would not have been alive when the book of Samuel was written. Thought the written records of these 3 prophets could have been used for information (in the writing of 1 and 2 Samuel), the human author of these books is unknown. The work comes to the reader as an anonymous writing, i.e., the human author speaks for the Lord and gives the divine interpretation of the events narrated.
The books of Samuel contain no clear indication of the date of composition. That the author wrote after the division of the kingdom between Israel and Judah in 931 B.C. is clear, due to the many references to Israel and Judah as distinct entities (1 Sam. 11:8; 17:52; 18:16; 2 Sam. 5:5; 11:11; 12:8; 19:42-43; 24:1, 9). Also, the statement concerning Ziklag's belonging "to the kings of Judah to this day" (in 1 Sam. 27:6), gives clear evidence of a post-Solomonic date of writing. There is no such clarity concerning how late the date of writing could be. However, 1 and 2 Samuel are included in the Former Prophets in the Hebrew canon, along with Joshua, Judges, and 1 and 2 Kings. If the Former Prophets were composed as a unit, then Samuel would have been written during the Babylonian captivity (560-540 B.C.), since 2 Kings concludes during the exile (2 Kings 25:27-30). However, since Samuel has a different literary style than Kings, it was most likely penned before the Exile during the period of the divided kingdom (931-722 B.C.) and later made an integral part of the Former Prophets.
The books of Samuel have more than biographical and historical interest. The central theme of the books traces god's gracious and overruling sovereignty in the sad state of affairs in Israel at the end of the period of judges by His providential selection of righteous men (i.e., Samuel and David), who would weld the nation into an instrument of His will and a people for Himself. Despite Israel's rejection of God as King, He would prove faithful and eventually see to the appointment of a godly king, David. With this one He would enter into an everlasting covenant that would affect the destiny of both Israel and all the world. For through David would come Israel's King par excellence, Israel's Messiah and the Savior of the word, the Lord Jesus Christ.
Background - Setting: The majority of the action recorded (in 1 and 2 Samuel), took place in and around the central highlands in the land of Israel. The nation of Israel was largely concentrated in an area that ran about 90 miles from the hill country of Ephraim in the north (1 Sam. 1:1; 9:4), to the hill country of Judah in the south (Joshua 20:7; 21:11), and between 15 to 35 miles east to west. This central spine ranges in height from 1,500 feet to 3,300 feet above sea level. The major cities of 1 and 2 Samuel are to be found in these central highlands: Shiloh, the residence of Eli and the tabernacle; Ramah, the hometown of Samuel; Gibeah, the headquarters of Saul; Bethlehem, the birthplace of David; Hebron, David's capital when he ruled over Judah; and Jerusalem, the ultimate "city of David."
The events of 1 and 2 Samuel took place between the years 1105 B.C., the birth of Samuel (1 Sam. 1:1-28), to 971 B.C., the last words of David (2 Samuel 23:1-7). Thus, the books span about 135 years of history. During those years, Israel was transformed from a loosely knit group of tribes under "judges" to a united nation under the reign of a centralized monarchy. They look primarily at Samuel (1105-1030 B.C.), Saul who reigned (in 1052-1011 B.C.), and David who was king of the united monarchy (1011-971 B.C.).
Historical - Theological: The narrative in 1 Samuel is centered around Israel's last judge, Samuel, who also served the Lord as priest and prophet. The books of Samuel go on to sketch Israel's cry for a king and the resultant selection of Saul as its first king. The failure of Saul, and the growing contest between Saul and David which was resolved with the establishment of the Davidic Kingdom. The period covers nearly a century of Israelite history (1064 - 971 B.C.), tracing the fortunes of Israel from the depths of apostasy and political fragmentation in the closing era of the judges up to the growing triumphs of the united monarchy. In God's providence, the possibility for Israel's increasing grandeur lay in the collapse of the power of Egypt during its Twentieth and Twenty-first dynasties, the disappearance of the once-mighty Hittite Empire by the onset of the twelfth century B.C., and the declining strength of the Assyrian and Babylonian nations in Mesopotamia. Events in Israel for the next several centuries would also be affected by the presence of numerous small but active Aramean kingdoms on Israel's northern boundaries. Even Israel's clamor for a king was somewhat conditioned by the regal fashion of the age.
As 1 Samuel begins, Israel was at a low point spiritually. The priesthood was corrupt (1 Samuel 2:12-17; 22-26), the Ark of the Covenant was not at the tabernacle (1 Sam. 4:3-7:2), idolatry was practiced (1 Sam. 7:3-4), and the judges were dishonest (1 Sam. 8:2-3). Through the influence of godly Samuel (1 Sam. 12:23), and David (1 Sam. 13:14), these conditions were reversed. Second Samuel concludes with the anger of the Lord being withdrawn from Israel (2 Sam. 24:25).
During the years narrated (in 1 and 2 Samuel), the great empires of the ancient world were in a state of weakness. Neither Egypt nor the Mesopotamian powers, Babylon and Assyrian, were threats to Israel at that time. The two nations most hostile to the Israelites were the Philistines (1 Sam. 4; 7; 13; 14; 17; 23; 2 Sam. 5), to the west and the Ammonites (1 Samuel 11; 2 Samuel 10-12), to the east. The major contingent of the Philistines had migrated from the Aegean Islands and Asia Minor in the 12 th century B.C. After being denied access to Egypt, they settled among other preexisting Philistines along the Mediterranean coast of Palestine. The Philistines controlled the use of iron, which gave them a decided military and economic advantage over Israel (1 Sam. 13:19-22). The Ammonites were descendants of Lot (Gen. 19:38), who lived on the Transjordan Plateau. David conquered the Philistines (2 Sam. 8:1), and the Ammonites (2 Sam. 12:29-31), along with other nations that surrounded Israel (2 Sam. 8:2-14).
Themes: There are four predominate theological themes (in 1 and 2 Samuel). The first is the Davidic Covenant. The books are literally framed by two references to the "anointed" king in the prayer of Hannah (1 Sam. 2:10), and the song of David (2 Sam. 22:51). This is a reference to the Messiah, the King who will triumph over the nations who are opposed to God (see Gen. 49:4-12; Num. 24:7-9; 17-19). According to the Lord's promise, this Messiah will come through the line of David and establish David's throne forever (2 Sam. 7:12-16). The events of David's life recorded in Samuel foreshadow the actions of David's greater Son (i.e., Christ), in the future.
A second theme is the sovereignty of God, clearly seen in these books. One example is the birth of Samuel in response to Hannah's prayer (1 Sam. 9:17; 16:12-13). Also, in relation to David, it is particularly evident that nothing can frustrate God's plan to have him rule over Israel (1 Sam. 24:20).
Third, the work of the Holy Spirit in empowering men for divinely appointed tasks is evident. The Spirit of the Lord came upon both Saul and David after their anointing as king (1 Sam. 10:10; 16:13). The power of the Holy Spirit brought forth prophecy (1 Sam. 10:6), and victory in battle (1 Sam. 11:6).
Fourth, the books of Samuel demonstrate the personal and national effects of sin. The sins of Eli and his sons resulted in their deaths (1 Sam. 2:12-17; 22:25; 3:10-14; 4:17-18). The lack of reverence for the Ark of the Covenant led to the death of a number of Israelites (1 Sam. 6:19; 2 Sam. 6:6-7). Saul's disobedience resulted in the Lord's judgment, and he was rejected as king over Israel (1 Sam. 13:9; 13-14; 15:8-9; 20-23). Although David was forgiven for his sin of adultery and murder after his confession (2 Sam. 12:13), he still suffered the inevitable and devastating consequences of his sin (2 Sam. 12:14).
The books of first and second Samuel were originally thought of as one book. It is unknown who penned the books of Samuel. Perhaps, Samuel, himself penned some of it. The main theme of the study is Israel wanting a king like all the other nations around them. This was displeasing to God, but He allowed it. In this book, we will see the prayers of a mother for a son. Samuel is a product of prayer. He was dedicated to God, before his birth, and lived his entire life in the service of God. The three main characters of the book are Samuel, Saul and David. The name "Samuel" means heard of God, or asked of God.
1:1 - 7:17: This first major division of the book begins and ends in Samuel's home town of Ramah. The focus of these chapters is on the life and ministry of Samuel.
(1 Samuel 1:1 - 4:1a), concentrates on Samuel as a prophet of the Lord (see the concluding statement of 4:1a), "the word of Samuel came to all Israel".
The text (in 4:1b - 7:17), emphasizes Samuel as judge (see 7:17), "there he judged Israel".
1 Samuel 1:1 "Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:"
Some have suggested a contradiction between the tribal background of Samuel as given here and that presented (in 1 Chronicles 6:25), where Samuel's father is said to be a descendant of the priestly family of Kohath. Actually, this verse stresses Elkanah's residence among the Ephraimites, without calling particular attention to his Levitical descent. Variations between the names of the lineage of Samuel presented here (and in 1 Chronicles 6:25 and 1 Chronicles 6:33-35), are simply matters of spelling conventions, "Ramathaim-zophim" is a longer name for the city of Ramah (verse 12), which belonged to the descendants of "Zuph".
"A certain man": This verse resembles the introduction to the birth of Samson in Judges 13:2). The strong comparison highlights similarities between Samson and Samuel: Both men were judges over Israel, fighters of the Philistines, and lifelong Nazirites.
Ramathaim-zophim": Possibly meaning "two heights," the name occurs only here in the Old Testament. Elsewhere, the town is simply called Ramah. It was located about 5 miles north of Jerusalem.
"Elkanah": Meaning "God has created," was the father of Samuel.
"Zuph" is both a place (9:5), and a personal name (1 Chron. 6:35), as here.
"Ephraimite": (1 Chron. 6:27), identifies Elkanah as a member of the Kohathite branch of the tribe of Levi. The Levites lived among the other tribes (Joshua 21:20-22). Ephraim was the tribal area where this Levite lived.
Samuel was of the tribe of Levi. It will not be stressed that he is a Levite, because of the miracle way he became a prophet, seer, and judge. There are just a few in the Bible that this type of thing happened to. One other in the Old Testament was Samson, and one in the New Testament was John the Baptist. They were all servants of God from birth.
Samuel is the same name as Shemuel. "Elkanah" means whom God possess. Elkanah is a common name among the Kohathites. Perhaps, this was because they were to serve the LORD all the days of their lives.
Ramathaim-zophim is the same place as Ramah, where Samuel lived. Zophim was the name of the district, and Ramah was the central city. Elkanah was their leader. This was an inheritance of Ephraim. It had first been allotted to Benjamin, but was at the time of this writing of Ephraim.
1 Samuel 1:2 "And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children."
Although he was a priest, Elkanah had a second wife because "Hannah" was barren (Deut. 21:15-17). Multiple marriages were also allowed in the case of levirate marriage (Deut. 25:5-10; compare the note on Ruth 3:9).
"Two wives": Although polygamy was not God's intention for mankind (Gen. 2:24), it was tolerated, but never endorsed in Israel (see Deut. 21:15-17). Elkanah probably married Peninnah because Hannah was barren. '
"Hannah": Meaning "grace," she was Elkanah's first wife.
"Peninnah": Meaning "ruby," she was Elkanah's second wife and the first bearer of his children.
Elkanah was a very wealthy, influential man. "Hannah" means grace, or prayer. She was the favorite of Elkanah, even though she had no children. "Peninnah" means coral, or red pearl. It was legal for men to have two wives, but it generally did not work out very well. In nearly every case, there was extreme jealousy between the women. God really did not intend for the dual marriage to be allowed. (They two are to become one flesh).
1 Samuel 1:3 "And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there."
"This man went up ... yearly": All Israelite men were required to attend 3 annual feasts at the central sanctuary (Deut. 16:1-17). Elkanah regularly attended these festivals with his wives. The festival referred to here was probably the Feast of Tabernacles (Sept./Oct.) because of the feasting mentioned (in 1:9).
"Shiloh" was the location of the tabernacle and thus the religious center of Israel at this time. Israelite men sojourned there three times a year for Passover, the Feast of Weeks, and the Feast of Tabernacles (Exodus 34:23).
"Lord of Hosts", a military term that occurs about 260 more times in the Old Testament, stresses that the Lord is the ultimate Leader of Israel's armies (17:45). It also underscores His universal sovereignty over all nations (Isa. 37:16), and over all creation (Amos 4:13). Thus, the term encompasses His universal rule over all forces whether in heaven or on earth, and anticipates His eventual subjugation of all those who oppose Him (Isa. 24:21-23; 34:1-10).
This is the first Old Testament occurrence of "hosts" being added to the divine name. "Hosts" can refer to human armies (Ex. 7:4), celestial bodies (Deut. 4:19), or heavenly creatures (Joshua 5:14). This title emphasizes the Lord as sovereign over all of the powers in heaven and on earth, especially over the armies of Israel.
"Shiloh" had served as the resting place of the tabernacle, hence was the religious center of Israel since the time of the conquest (Joshua 18:1). The Ark of the Covenant rested there until its capture by the Philistines (4:3-11). Shiloh was about 20 miles north of Jerusalem.
"Eli" was a descendant of Ithamar, the fourth son of Aaron, who was the high priest in Shiloh when Samuel was born. For the first time in Israel, Eli embodied the functions of high priest and judge, judging Israel for 40 years (4:18). He was a deeply pious man whose service to the Lord was unblemished.
However, he was a lax father who could not control his two sons, Phinehas and Hophni. They were both priests who took meat from sacrificial animals before they were dedicated to God and "lay with the women that assembled at the door of the tabernacle of the congregation" (1 Sam. 2:22). God killed these two sons. When Eli heard the news he fell backward and broke his neck. God's final judgment against Eli and his descendants occurred when Solomon removed Eli's descendant Abiathar as high priest, and replace him with Zadok (1 Kings 2:35).
Each of Eli's two priestly sons had an Egyptian name: Hophni ("tadpole") and Phinehas ("Nubian").
This is speaking of Elkanah going once a year to Shiloh (where the ark was), to worship. We remember, they were supposed to go three times a year, but many of them had reduced this to the one time in the year. We know that Elkanah was a religious man and was even from the Levitical tribe. He probably went up at Passover, because it was the most important of the three Feasts.
Eli was the judge for 40 years and was also, high priest. It appears, his sons were acting priests in the tabernacle. "Eli" means my God.
1 Samuel 1:4 "And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:"
"He gave to Peninnah his wife, and to all her sons and her daughters, portions": Parts of the offering, everyone a part, or portion; by which it appears, that this was a peace offering he offered, the greater part of which belonged to the owner, and which he made a feast of for his family and friends (see Deut. 12:5).
A peace offering since the worshipers ate a portion of the offering (see Lev. 7:11-18).
1 Samuel 1:5 "But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb."
"The Lord has shut up her womb": Hannah's barrenness was the result of divine providence like Sarah's (Gen. 16:2), and Rachel's (Gen. 30:2).
We know that the family ate the Passover lamb, so this makes it seem even more like this is the feast they have gone to celebrate. The "worthy portion" is speaking of Hannah getting twice as much. It appears that Hannah was the favorite of Elkanah.
1 Samuel 1:6 "And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb."
"Her adversary": The other wife was an adversary.
"Provoked her": Literally "to thunder against" her (see 2:10 for the same word).
In ancient Israel, children were not only crucial (carriers of the family line, heirs to the family's land, caretakers of their elderly or widowed parents), they were symbols of God's blessing. Elkanah gave Hannah a double portion (1:4-5), to make up for her barrenness and the ridicule she bore.
The adversary of all of us is the devil. In this case, the devil was stirring up jealousy between the two wives. Hannah was jealous because of Peninnah's children. Peninnah was jealous, because Elkanah loved Hannah the most. Hebrew women felt that they were cursed of God, if they did not have children.
1 Samuel 1:7 "And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat."
"Did not eat": Hannah fasted because of the provocation of Peninnah. She did not eat of the peace offerings.
It seems the hurt that Hannah felt had been going on for several years. It seemed also, the family being together at Passover just made it worse. Peninnah, probably, was saying ugly things to Hannah about her being barren. Hannah was so heartsick about not having children that she wept, and refused to eat. Peninnah tried to provoke her too.
1 Samuel 1:8 "Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten sons?"
"Why is thy heart grieved": The idiom used reflects anger, not sadness (see Deut. 15:10 for the same idiom).
Personal tragedy so colored Hannah's perspective that she would lose sight of the beauty and grace already present in her life.
It seemed that, Elkanah truly loved Hannah. He was concerned that she was upset.
1 Samuel 1:9 "So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD."
"Temple": Actually the tabernacle. The mention of sleeping quarters (3:2-3), and doors (3:15), implies that at this time the tabernacle was part of a larger, more permanent building complex.
This does not mean that Hannah drank and ate. It is speaking of the rest of the family eating and drinking. Hannah is in the sanctuary. Eli the high priest, is in the tabernacle at this time. This "post" is speaking of the entrance to the holy place. Eli was sitting on something like a throne. He was there, so all who worshipped walked before him.
Verses 10-11: The best place to go when one feels hopeless and bitter "of soul" is before God (Psalm 62:8; Phil. 4:6-7; 1 Pet. 5:7). All parents should start at the throne of God in prayer and offer up their children to Him.
1 Samuel 1:10 "And she [was] in bitterness of soul, and prayed unto the LORD, and wept sore."
"And prayed unto the Lord, and wept sore": Her prayer was with strong crying and tears; it was very fervent and affectionate; she prayed most vehemently, and wept bitterly. This perhaps was about the time of the evening sacrifice, about three or four o'clock in the afternoon; seeing it was after dinner that she arose up and went to prayer in the house of God, at the door of the tabernacle, or near it, as it should seem by the notice Eli took of her, who sat there.
This is another way of saying that her heart was broken. It appears she was kneeling and praying to the LORD. This prayer was coming from her innermost being.
1 Samuel 1:11 "And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head."
"Vow": Hannah pledged to give the Lord her son in return for God's favor in giving her that son. A married woman's vow could be confirmed or nullified by her husband (according to Num. 30:6-15). Her vow was a serious one (Eccl. 5:4-5). Her pledge was that if God would grant her a son, he would be consecrated as a Nazarite for service to the "Lord" for his entire life. (See the note on Judges 13:5).
"Thine handmaid": A humble, submissive way of referring to herself in the presence of her superior, sovereign God.
"Remember me": Hannah requested special attention and care from the Lord.
"All the days of his life": A contrast to the normal Nazirite vow, which was only for a specified period to time (See Num. 30:6-15.
"No razor": Though not specified as such in this chapter, the Nazirite vow is certainly presupposed. The not shaving of the hair on one's head is one of the three requirements of the vow (Num. 6:5). This expression was used elsewhere only of the Nazirite Samson (Judges 13:5; 16:17).
The three times she speaks of herself as the LORD's handmaid, shows her willingness to serve the LORD. She vows to God, if He will let her have a man child (to take away her reproach), she will dedicate him to the LORD's service all of His life. We do not read here, that she promises for him to be under a Nazarite vow. She does, however, promise that she will never cut his hair, which is one sign of a Nazarite vow. He will be ordained from birth to the service of the LORD.
1 Samuel 1:12 "And it came to pass, as she continued praying before the LORD, that Eli marked her mouth."
Being very earnest and importunate with him to grant her request, and therefore repeated her petition, and prolonged her prayer, being unwilling to let the Lord go, until she had a promise, or some satisfaction, that she should have the thing she liked.
"That Eli marked her mouth": Observed the motion of her lips, and no doubt her distorted countenance, and uplifted eyes and hands, but chiefly the former; not knowing what the woman was at, and what could be the meaning of such motions.
It appears that, Hannah was praying in her heart, and very softly. So softly that Eli marked her mouth. He did not see her lips moving in prayer, but when he touched her, he realized they were moving. It seemed it was the custom to pray aloud, not just to God. He, now, realizes that she is saying something under her breath.
1 Samuel 1:13 "Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken."
"Drunken": Public prayer in Israel was usually audible. However, Hannah was praying silently, leaving Eli to surmise that she was drunk.
When he does not hear the words of her mouth, he thinks the worst. He assumes she has had too much to drink.
1 Samuel 1:14 "And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee."
What, every day drunk? What, continually in this wicked practice? When will it be stopped? for Eli might have observed on other days, and at other times, odd looks, and a strange behavior in her, which he took for the effects of drinking too much wine: or how long will this drunken fit last? She had been a considerable time as he thought in it, and it was not gone off yet.
"Put away thy wine from thee": Not as if she had any with her there to drink of, but he advises her, since it had such an effect upon her, to abstain from it, and wholly disuse it, and so break off such an habit and custom she had got into; or he would have her go home and sleep it off, and wait till she had digested it, and the strength of it was gone, before she came to such a place of devotion and worship.
He is telling her to stop drinking, and especially in the tabernacle. He wants her to go home and sober up, then come back and pray.
1 Samuel 1:15 "And Hannah answered and said, No, my lord, I [am] a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD."
That is not my case, you have greatly mistaken it; she answered with great mildness and meekness. "I am a women" in whom drunkenness is most abominable; so that the Romans punished it with death; therefore, judge me not so severely.
"Of a sorrowful spirit": And therefore, not likely to give up myself to drink and jollity, and far from that merry temper which drunkards have: I am drunk with affliction, not with wine, as is said (Isa. 51:21).
"I have drunk neither wine nor strong drink": to wit: this day (see 1 Sam. 1:7-8).
"Have poured out my soul": Have been breathing forth the grief, and perplexities, and desires of my soul (the like phrase in Job 30:16; Psalm 62:8 142:2).
She quickly tells him, that she has not been drinking. She is praying to God, because her heart is broken. She did not intend for others to hear her request to God. She had prayed her heart's desire to the LORD alone. She is sad, because she is barren.
1 Samuel 1:16 "Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto."
The term "daughter of Belial" means a worthless or wicked woman. (2:12; see the note on Judges 19:22).
We see that Hannah associates women who are drunk with someone controlled of the devil. "Belial" in this particular instance, means worthlessness.
1 Samuel 1:17 "Then Eli answered and said, Go in peace: and the God of Israel grant [thee] thy petition that thou hast asked of him."
He found he was mistaken in her, and that her discourse was not only sober and rational, but religious and spiritual; and therefore, dismisses her in peace. And bids her not distress herself with what he had said to her, nor with anything she had met with from others, or from the Lord; but expect peace and prosperity. And particularly success in what she had been engaged, and had been solicitous for.
"And the God of Israel grant thee thy petition that thou hast asked of him": Which may be considered either as a prayer for her, he joining with her in a request to the Lord; that what she had asked might be granted. Or as a prophecy that so it would be, it being revealed to him by the Holy Ghost, as the high priest of the Lord. Or impressed by an impulse upon his spirit that the favor asked would be given. And therefore, she might go home in peace, and with satisfaction of mind.
This is tremendous encouragement to Hannah. The high priest is speaking for God, when he says this to Hannah. The high priest represented the people to God and God to the people. This is telling Hannah, that she will indeed have a son.
1 Samuel 1:18 "And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more [sad]."
In other words, Hannah's reply to his loving farewell asked the old man to think kindly of her, and to pray for her with his mighty power of prayer.
"Did eat, and her countenance was no more sad": A beautiful example of the composing influence of prayer. "Hannah had cast her burden upon the Lord, and so her own spirit was relieved of its load. She now returned to the family feast, and ate her portion with a cheerful heart."
Hannah needs to fast no longer. God has answered her prayer. Her confidence that her prayer is answered is shown in her now eating. She is happy. She is going to have a son.
1 Samuel 1:19 "And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her."
While "Elkanah" was the child's biological father, Hannah understood Samuel to be a gift from the Lord.
"The Lord remembered" means that God acted on her behalf in answer to her prayer; He did not forget her (Gen. 21:1; 30:22).
They worshipped the LORD, before they set out on their journey home. As soon as they were home, Hannah slept with Elkanah and she conceived. God had answered her prayer. She is assured she will have a man child.
1 Samuel 1:20 "Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, [saying], Because I have asked him of the LORD."
"Samuel": The name literally meant "name of God, or "Offspring of God", but sounded like "heard by God." For Hannah, the assonance was most important, because God had heard her prayer.
Samuel was the earliest of the great Hebrew prophets (after Moses), and the last judge of Israel. Samuel is recognized as one of the greatest leaders of Israel (Jer. 15:1; Heb. 11:32). He first served with Eli the priest. Here Samuel heard the voice of God, calling him especially, to serve as a priest and prophet in Israel (3:1-20). After Eli's death, Samuel became the judge of Israel (Chapter 7).
Samuel led his people against their Philistine oppressors. When he was an old man, Samuel anointed Saul as the first king of Israel and later anointed David as Saul's successor. Although dead, Samuel appeared to Saul after Saul had gone to the witch of En-dor (chapter 28). Even from the grave, Samuel still spoke the Word of God to Saul: "The Lord is departed from thee, and is become thine enemy" (28:16).
We spoke earlier that "Samuel" means asked of God or heard of God. Hannah is totally aware this son is a gift from God. She knows he is the answer to her prayer.
1 Samuel 1:21 "And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow."
"His vow": Elkanah supported and joined with his wife in her vow to the Lord. With the birth of Samuel, he brought his concentrated offering to the Lord (Lev. 7:16).
Verses 22-28: Children were normally "weaned" by the age of three. The child that the Lord gave to Hannah, she gave to Him ("lent to the Lord"), in return, fulfilling her vow (in 1:11). In every way, Samuel would be dedicated to the Lord and His service (Luke 2:22).
1 Samuel 1:22 "But Hannah went not up; for she said unto her husband, [I will not go up] until the child be weaned, and [then] I will bring him, that he may appear before the LORD, and there abide for ever."
"Weaned": As was customary in the ancient world, Samuel was probably breast fed for two to three years. Then he was left to serve the Lord at the tabernacle for the rest of his life.
The baby Samuel would have been just a very small baby at the time of the next Passover Feast. Hannah did not take the baby at this time, because he was not weaned. He will need to stay with his mother, until he is weaned. This will give Hannah some time with him, but it will also take a burden off Eli. He was not equipped to care for a tiny baby. She had no intention of breaking her vow to the LORD. She would keep her vow since the LORD had done as she asked.
1 Samuel 1:23 "And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him."
"His word": Probably an earlier word of the Lord not recorded in the text.
Samuel was breast fed by his mother, until he was old enough to wean. It was permitted of God for mothers with small children to not go to the yearly feast, so they could stay and care for their babies. It appears that Elkanah and Hannah remembered that babies born under these circumstances are born for a special purpose of God.
It had not been long, since a very similar thing had happened with Samson. The LORD will establish the baby's work when he is old enough to fulfill it.
1 Samuel 1:24 "And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child [was] young."
"Bullocks ... flour ... wine": According to (Num. 15:8-10), a bull, flour, and wine were to be sacrificed in fulfillment of a vow. Hannah brought all 3 in large measure than required. An Ephah was about three fourths of a bushel.
Samuel would probably have been two or three years old when Hannah presented him to Eli in "Shiloh".
This would be terribly difficult for a mother to do, but she had made a vow to the LORD and she kept it. The three bullocks, one ephah of flour, and the wine were all an offering to the LORD. It appears that Samuel was just a toddler, when he was brought to the LORD.
1 Samuel 1:25 "And they slew a bullock, and brought the child to Eli."
One of the three Hannah brought, unless the singular is put for the plural, and so all three were slain, some for sacrifice, and some for food perhaps. Or if only one was slain, it might be offered as a sacrifice previous to the presentation of Samuel. Or else was made a present of to Eli, at the introduction of Samuel to him, as follows.
"And brought the child to Eli": To be under his care, to be instructed and trained up by him in the service of the tabernacle; from hence it appears that Elkanah the husband of Hannah came along with her at this time.
This one bullock was possibly, to be for a burnt offering for the dedication of Samuel.
1 Samuel 1:26 "And she said, Oh my lord, [as] thy soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD."
"As thy soul liveth": Literally "by the light of your soul," a common oath formula.
We remember that Eli had not heard what she had prayed for. He had answered her request; by saying God had answered her prayer. This is the first time that Eli is aware she had promised her son to God. It had been awhile since he had seen her, so she had to remind him of who she is.
Verses 27-28: The various Hebrew words here contain a play on the word ask. Hannah had "asked" the "Lord" for a son (verse 20), and the Lord had granted her asking (verse 27). Accordingly, she on her part had granted an asking (dedicated), she had given Samuel as a lifelong asked-for (consecrated), person to the Lord (verse 28).
These terms are from the same Hebrew root used 4 times in these two verses. Twice (in verse 27), it has the usual meaning of "asked." Twice (in verse 28), it bears the derived meaning "lent on request." The son Hannah requested God had given, and she gives her gift back to the Giver.
1 Samuel 1:27 "For this child I prayed; and the LORD hath given me my petition which I asked of him:"
Which she now had in her hand, and was presenting to Eli.
"And the Lord hath given me my petition which I asked of him": And which he also desired might be granted her, or foretold that it would be (1 Sam. 1:17). Though perhaps he knew not then particularly what it was she asked; nor did she acquaint him with it at parting, as she now did. Having obtained of the Lord what she was so solicitous for, and now makes mention of with thankfulness.
1 Samuel 1:28 "Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there."
To be employed in his service, not for a few days, months, or years, but for his whole life. The Targum is, "I have delivered him, that he may minister before the Lord; As she had received him as an answer of prayer, she gave him up according to her vow
"As long as he liveth he shall be lent unto the Lord": Or as the Targum, "all the days that he lives he shall be ministering before the Lord, that is, he shall be lent unto him, and serve him as long as it is desired.
"And he worshipped the Lord there": In the tabernacle at the same time. Either Elkanah, who with Hannah brought the child to Eli, and now gave thanks to God for giving them the child, and prayed unto him that he might be received into the service of the sanctuary; or else Eli. To whom the child was brought for admittance, who when he heard that Hannah's request was granted, which he had entreated also might be or had declared it would be, bowed his head, and gave thanks to God for it.
Or rather the child Samuel, as he was taught and trained up, bowed himself before the Lord, and worshipped him in the tabernacle as soon as he was brought into it, though a child.
What she is really saying is that she has given her son back to the LORD. She had promised she would give him to the service of the LORD all the days of his life and she is fulfilling that vow. Eli realizes what the magnitude of this is, and worships the LORD. Samuel will never stop being her son, but he will never stop being God's servant either. He will be trained by Eli the high priest, in the ways of the LORD.
1 Samuel Chapter 1 Questions
1. Who penned the books of Samuel?
2. What is the main theme?
3. Samuel is the product of ___________.
4. When was Samuel dedicated to the LORD?
5. Who are the three main characters in this book?
6. Samuel was of the tribe of _________.
7. Why is this not stressed in this lesson?
8. Samuel is the same name as __________.
9. What does "Elkanah" mean?
10. In what branch of the Levitical tribe, is Elkanah a common name?
11. Ramathaim-zophim is the same place as __________.
12. Zophim was the name of the ___________.
13. Elkanah was their ________.
14. Elkanah was a very __________, __________ man.
15. Which of the wives was Elkanah's favorite?
16. What does "Hannah" mean?
17. What was one reason it was not wise to have two wives?
18. Where did Elkanah go once a year to worship?
19. Who was the high priest at this time?
20. Who were his two sons, who served as priests?
21. What particular feast did he, probably, attend?
22. What does "Hophni" mean?
23. What does "Phinehas" mean?
24. Who ate the Passover lamb?
25. Why did Elkanah give Hannah twice as much as the others?
26. Who is the adversary?
27. How did Hebrew women feel about not having children?
28. How did Hannah show her grief?
29. What questions did Elkanah ask Hannah?
30. What is the "post", in verse 9, speaking of?
31. Why was Eli there?
32. What is verse 10 really saying?
33. What vow did Hannah make to the LORD?
34. What did Eli think was wrong with Hannah?
35. What does "Belial" mean in verse 16?
36. Who is Eli speaking for in verse 17?
37. What happened, soon after they returned home?
38. What did she name her son?
39. What does "Samuel" mean?
40. Why did she not take him to the tabernacle his first year of life?
41. When did she take Samuel to Eli?
42. They slew a __________ and brought the child to Eli.
43. What did Hannah remind Eli of?
44. How did she fulfill the vow she had made to God?
Verses 1-10: In contrast to the prayer that came from her bitterness (1:10), Hannah prayed from joy in these verses. The prominent idea in Hannah's prayer is that the Lord is a righteous judge. He had brought down the proud (Peninnah), and exalted the humble (Hannah). The prayer has four sections:
This prayer has a number of striking verbal similarities with David's song of (2 Sam. 22:2-51):
"Horn" (2:1; 22:3), "rock" (2:2; 22:2-3), salvation/deliverance (2:1-2; 22:2-3), grave/Sheol (2:6; 22:6), "thunder" (2:10; 22:14), "king" (2:10; 22:51), and "anointed" (2:10; 22:51).
1 Samuel 2:1 "And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation."
The "horn" (verse 10), was an ancient symbol of great strength (Num. 23:22; 24:8; Dan. 7:21). At times, it was used of the successful establishment of a progeny (Deut. 33:16-17; 17:1; 1 Chron. 25:5; Psalms 132:17).
"Hannah" owes her strength and newly found success to the Lord's provision for her. Her psalm (1-10), praises the "Lord" for giving her victory in the issues of life.
This is a song of praise from Hannah. She begins by stating the wonderful blessings God has bestowed upon her. The other women can no longer look at her, and think that she is cursed of God. She is no longer barren. Her weeping has been turned into joy.
The "horn" symbolizes strength. Her strength is in the LORD. She can speak of the greatness of God boldly before her enemies. She begins a prophecy of salvation here. She has been delivered. She speaks prophetically of the great deliverance in the coming Messiah, Jesus Christ.
1 Samuel 2:2 "[There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God."
"Rock": is a frequent symbolic metaphor of God" as a place of security and rest (Psalms 18:1-2; 31:3; 71:3; Deut. 32:4). Accordingly, it becomes easily applicable to the person of Christ (1 Cor. 10:14; 1 Pet. 2:6-8).
She is very sure of the holiness of the LORD. She is aware, it was the LORD who heard her prayer and sent her a son. He also is the Rock that will never fail her. He is the Rock that is unmovable. Those that build on this Rock should have no fear of the storm.
1 Samuel 2:3 "Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed."
"Proudly ... arrogancy": The majestic and powerful God humbles all those who vaunt themselves against Him. The idea of God's humbling of the very proud is shown throughout (1 and 2 Samuel), toward Peninnah, Eli's sons, the Philistines, Goliath, Saul, Nabal, Absalom, Shimei, Sheba and even David.
Hannah is speaking of the fact that we are what God made us, nothing more, and nothing less. We have nothing to be arrogant about. It is the LORD who decides what will happen and who it will happen to. The Lord weighs our actions, He is the Judge. The knowledge of God is beyond human comprehension. The following are a few of my favorite Scriptures pertaining to this.
Luke 1:51 "He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts."
2 Corinthians 5:10 "For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad."
Hebrews 4:12 "For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart."
We may be able to hide our true self from each other, but we cannot hide from God. He knows all things, even the desires of our heart. He is Knowledge and He is Wisdom.
Verses 4-7: Seven contrasts are found in these 4 verses:
1 Samuel 2:4 "The bows of the mighty men [are] broken, and they that stumbled are girded with strength."
God reverses human conditions, bringing low the wicked, and raising up the righteous.
"And they that stumbled are girt with strength": Who, through weakness, are ready to stumble at everything they meet with in the way. Yet, being girded with strength by the Lord, are able to do great exploits, as David did, that being his case (in Psalm 18:29). So such as are weak in grace, in faith, in knowledge, and ready to stumble at every trial and exercise, let it come from what quarter it will. Yet being girded by the Lord with strength, are able to exercise grace, perform duty, and go through every service they are called to. Whether in doing or suffering, to bear the yoke and cross of Christ and oppose every enemy, to walk on in the ways of God, and to persevere in faith and holiness to the end.
The Hebrews, better than anyone else, should be aware that mighty men are broken easily, when they are depending on their own strength. Those who humbly obey the LORD are those who win battles.
Psalms 18:2 "The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower."
2 Corinthians 12:9 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
1 Samuel 2:5 "[They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble."
"Hath born seven": This is not a personal testimony since Hannah bore only 6 children (2:21). "Seven" here is a general reference to women who God blesses.
At the beginning of this verse, it appears their money to buy this plentiful bread is because they have sold out to the world. God will not let the righteous go hungry, as we see in the following verse.
Psalms 37:25 "I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread."
God can rain manna from heaven, if He desires to. She is very familiar with the fact that God can cause the barren to produce children. The number "seven" means spiritually complete. She is, possibly, prophesying that she will have more children. She gave her first to the service of the LORD.
We could see also, the spiritual message in this: the Gentiles were barren, away from God, but will have a multitude in Christ. The feeble, in this, is speaking in a physical sense as well as a spiritual. Women do grow feeble after having many children. The law will wax old as well.
1 Samuel 2:6 "The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up."
Hannah's declaration takes its place beside many other texts demonstrating that Old Testament believers clearly understood there was life after death (Job 14:14; 19:25-27; Psalms 17:14-15; 49:14-15; 73:24-26; Isa. 26:19; Dan. 12:1-3).
It is not by chance that we live, and it is not by chance that we die. Our days on this earth are numbered of God. The very breath we possess is a gift from God. Surely, when we do go the way of all flesh and our body dies, that is not the end. Sometimes, those bodies will rise again to eternal life, or eternal damnation.
1 Samuel 2:7 "The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up."
Which is true in a natural sense of the same persons, as might be exemplified in the case of Job; and of different persons, as in the parable of the rich man and Lazarus; for both poverty and riches are of God (see Proverbs 22:2). Poverty is of God; for though it is sometimes owing to a man's own conduct, yet that there is such a difference among men in general, that some should be poor, and others rich, is owing to the wise providence of God, that men may be dependent on one another. Riches are of God, and are the gifts of his bountiful providence; for though they are oftentimes the fruits of industry and diligence, as means, yet not always. And whenever they are, they are to be ascribed to the blessing of God attending the diligent hand.
"He bringeth low, and lifteth up": Which has been verified in the same persons, as in Job, Nebuchadnezzar, etc. And in different persons, for he puts down one, and raises up another; so he rejected Saul from being king, and took David from the sheepfold, debased Haman, and raised Mordecai to great dignity. And, in a spiritual sense, the Lord shows men the low estate and condition they are brought into by sin, humbles them under a sense of it, brings down their proud spirits to sit at the feet of Jesus, and to submit to him, and to his righteousness. And he lifts them up by his son out of their fallen, captive, and miserable estate. And by his Spirit and grace brings them out of the horrible pit of nature into the state of grace; sets them upon the rock Christ, and makes their mountain to stand strong by the discoveries of his love. And will at last lift them up to glory, and place them on the same throne with Christ.
We can keep from being poverty stricken by working diligently here in the United States. It is God who put us in the United States. Some are born to wealthy parents. That is a blessing from God. God can make you prosper at whatever you do. He can cause the land not to produce for you.
Our relationship with the Lord has a great deal to do with whether we are blessed, or cursed of Him. What people generally call good luck is nothing more than blessings from God. They were in the right place, at the right time, because God put them there.
1 Samuel 2:8 "He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath set the world upon them."
"Pillars of the earth": A figure of speech which pictures the earth's stability (Psalms 75:3; 82:5; 104:5).
God is often portrayed as the Defender of the needy, such as the widow, the orphan, the "Poor," and the stranger (Deut. 27:19; Psalms 68:1-5; 82:3-4; Prov. 22:22-23; Jer. 22:3). Hannah's reference to the "pillars of the earth" is not scientific language, but popular and poetic. The Creator and Sustainer of the earth is also the sovereign Controller of earth's history and mankind's destiny.
Most of the judges that were raised to great fame were men of low estate. We remember that Gideon reminded the Lord of his unworthiness, before he accepted his call to greatness. The earth and everything and everyone in it, belong to the Lord. He can do with all of it as He wishes as it is His possessions. We are what we are because of the blessings of God. He decides who will reign.
1 Samuel 2:9 "He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail."
Meaning the steps or paths or their counsels and actions. They will keep both that they may not fall, at least, into mischief or utter ruin; and direct and preserve from wandering, and from those fatal mistakes and errors that wicked men daily run into.
"Shall be silent": Shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his people, that they shall have their months quite stopped, and sit down in silent amazement and consternation (see Isa. 15:1 Jer. 8:14; 47:5-6).
"In darkness": Both inward, in their own minds, which are wholly in the dark, perplexed by their own choice and counsels, not knowing what to say or do; and outward, in a state of deepest distress and misery.
"By strength shall no man prevail": To wit, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers. Whereas God's people were mean, impotent and helpless. And particularly, Peninnah shall not prevail against me by that strength which she hath, or thinks to have, from her numerous offspring. But it is to be observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of God's providence in the government of the world.
It is not our great physical strength that saves us. We must place our trust in the Lord.
Phil. 4:13 "I can do all things through Christ which strengtheneth me."
We must walk in the Light of the Lord and He will keep our path. The wicked walk in darkness, and cannot find their way. It is His Light that guides us. It is not our strength, but the strength of Christ in us, that makes us succeed.
1 Samuel 2:10 "The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed."
The Lord's presence in power is often associated with "thunder" (Psalms 18:13; 29:3; 77:18). The mention of God's "king, his anointed," is predictive of the messianic king of whom each king in the Davidic line was, ideally, an earthly representative (Psalms 45:6-7; Heb. 1:8-9).
"The Lord shall judge the ends of the earth": The Lord will impose His righteous rule upon all the nations and people (see Isa. 2:2-4).
"His king": Moses had already predicted the coming of a king who would exercise God's rule over all the nations of the earth (Gen. 49:8-12; Num. 24:7-9; 17-19). It was this future, victorious king whom Hannah anticipated and Saul and David prefigured.
"His anointed": Previously in the Old Testament, both the tabernacle and its utensils along with the priests (Aaron and his sons), had been anointed with oil. This pictured their consecrated and holy status before the Lord (Exodus 30:26-30). In Samuel, first Saul (10:1), and then David (16:13; 2 Sam. 2:4; 5:3), were anointed as they were inaugurated for the kingship. From this point in the Old Testament, it is usually the king who is referred as "the anointed (of the Lord;" 12:3; 24:6; 26:9, 11, 16; 2 Sam. 1:14, 16; 19:21). The kings of Israel, particularly David, foreshadowed the Lord's ultimate anointed king. The English word "Messiah" represents the Hebrew word used here meaning "anointed." Thus, this ultimate king who would rule over the nations of the earth came to be referred to as "the Messiah" (as here and 2:35; 2 Sam. 22:51).
The "adversaries of the LORD" are those who have chosen to follow Satan, instead of God. The "thunder from heaven" is speaking of the voice of God. The "LORD that judges" is the Lord Jesus Christ. He is the Judge. The "horn" symbolizes strength. This Scripture is prophetic. We see the "Anointed of God" is the Messiah, Christ. It is His strength that tears down the adversaries. It is His strength that holds the believers up. It is by His power that He judges.
1 Samuel 2:11 "And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest."
"Minister unto the Lord": As a Levite, the boy Samuel performed services that assisted Eli, the High-Priest.
This has suddenly broken away from the prophecy of Hannah, and is telling what happened next. Hannah and her husband Elkanah have left the tabernacle and gone home. The beauty of this is, the fact that Hannah did not complain. She left her son, Samuel, with Eli, to be taught of the things of God. Samuel, from the time he was very small, ministered unto the Lord in the tabernacle. It appears, even from the time he was brought to the service of the Lord (about 3 years old), Samuel began to minister. At first the things he did were just what Eli told him. As he grew, he took on more and more responsibility.
Verses 12-17: "Eli" was a priest and restrainer of sin for Israel, but he failed to be a priest and restrainer of sin in his own home (3:13). Eli's sons were taking parts of the offering before they were offered to God rather than waiting until after the sacrifice had been made, as God had instructed (Lev. 3). By giving in to greed, they showed utter contempt for God's laws.
1 Samuel 2:12 "Now the sons of Eli [were] sons of Belial; they knew not the LORD."
Worthless: "Sons of Belial" was a Hebrew way of saying base or wicked men (see 2 Cor. 6:15), where it is used as a name for Satan. Eli had falsely considered Hannah a wicked woman (1:16). Eli's sons were, in fact, wicked men.
"They knew not the Lord": Elis's sons had no personal experience of or fellowship with, the Lord. The boy Samuel came to "know the Lord" when the Lord revealed Himself to him (see 3:7).
For the "sons of Belial" (see the note on Judges 19:22).
This has always been a mystery, how godly men and women can have children who turn away from God. "Belial", in this particular instance, means worthless. They went through the motions of performing the duties of the priests, but they were not even saved. They knew not God. They lived to please their own flesh.
1 Samuel 2:13 "And the priests' custom with the people [was, that], when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;"
"The priests' custom": Not content with the specified portions of the sacrifices given to the priests (Deut. 18:3), Eli's sons would take for themselves whatever meat a 3-pronged fork would collect from a boiling pot.
This was not the law. This was the custom of these greedy people. It appears that Eli's sons had no regard for the law of God. They made up customs that suited their desires.
1 Samuel 2:14 "And he struck [it] into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither."
The Law of Moses defined exactly what was to be the priest's portion of every peace offering (Lev. 7:31-35), as it also gave express directions about the burning of the fat (Lev. 7:23-25; 7:31). It was therefore a gross act of disobedience and lawlessness on the part of Hophni and Phinehas to take more than the Law gave them. Incidental evidence is afforded by this passage to the existence of the Levitical law at this time.
There were specific portions that should have gone to the priests. There was nothing random about the offerings that God had instructed. The right shoulder of the offering went to the priests, but it must be waved before the altar first.
1 Samuel 2:15 "Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw."
"Before they burnt the fat": The law mandated that the fat of the sacrificial animal was to be burned on the altar to the Lord (Lev. 7:31). In contrast, Eli's sons demanded raw meat, including the fat, from the worshipers.
The fat always belonged to God. There were no exceptions to this. It is apparent that either the priest did not know God's law, or just did not have respect for God's law. This would have been a terrible sin.
1 Samuel Chapter 2 Questions
1. What is verse 1 the beginning of?
2. How does it begin?
3. The "horn" symbolizes __________.
4. Why is Hannah so happy?
5. What does Hannah speak of prophetically, beginning with verse 1?
6. What does verse 2 say she is aware of?
7. Those that build upon this ______ should have no fear of the storm.
8. We are what _______ made us, nothing more, and nothing less.
9. The knowledge of God is beyond __________ comprehension.
10. Who should know better than anyone else, that mighty men are broken easily, when they are depending upon their own strength?
11. God's ________ is made perfect in our __________.
12. In verse 5, why is there plenty of money to buy bread?
13. The ________ killeth, and maketh alive.
14. What many people call good luck is really what?
15. Most of the judges, who were raised up, were men of _______ ________.
16. Who are the "adversaries of the LORD"?
17. Who is the "Anointed of God"?
18. As Samuel grew, he took on more and more ___________.
19. The sons of Eli were the sons of _________.
20. How do we know that Eli's sons had no regard for God's law?
21. The fat always belonged to _______.
1 Samuel 2:16 "And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force."
Or stay till they have offered the fat, as the Targum; let that be done in the first place, which may be quickly done, in a very little time, and let as much haste be made as can be to do it.
"And then take as much as thy soul desireth": By which it appears that the men that brought the sacrifice had more religion at heart, and were more concerned for the honor and glory of God than the priest; being willing to suffer in their property, but could not bear that the Lord should be dishonored, and so rudely treated. They were willing the priests should take what they pleased of theirs, though they had no right to any; only they desired the Lord might be served first, which was but reasonable.
"Then he would answer him, nay, but thou shall give it me now, and if not, I will take it by force": Signifying, he would not stay till the fat was burnt, and the Lord had his portion, but he would have it directly. And if he would not give it him freely, he would take it whether he would or not. To such a height of insolence and impiety were the priests arrived, as to put it in the power of their servants to make such wicked demands. And treat God, and those that brought their sacrifices to him, in such a contemptuous manner.
It appears, some of the people knew the law of God better than the priests did. The people did not want to do this abominable thing. The priests (the people's leaders), were forcing them to do this terrible thing. The people, it seemed, did not mind the priests taking even what belonged to the people. They just did not want them taking what belonged to God. Not only did these priests want to take what did not belong to them, but they wanted it before it was cooked in the proper way.
1 Samuel 2:17 "Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD."
That is, the sons of Eli; for they were the ringleaders who set these bad examples, which other priests followed, and therefore the sin is ascribed to them; and which was sadly aggravated by taking what was not their own, and by taking it in a forcible manner, and before the Lord had his part in the offering. All this was done in the tabernacle in the presence of God; which plainly showed that they had no fear of God before their eyes. Nor any sense of his omniscience and omnipresence, any more than of his holiness and justice.
"For men abhorred the offering of the Lord": It was irksome and disagreeable to them to bring their sacrifices, when they saw the law of God was not attended to, and the rules of sacrificing were not observed. Such was such contempt of God and abuse of sacrifices and injury done to those who were sacrificing. And such covetousness and sensuality in the priests, that it even set the people against sacrifices, and made them loath them, and neglect to bring them. And this aggravated the sin of the young men, though the sacrificers were not excused hereby (1 Sam. 2:24).
Not only were the sons of Eli sinning in this, but they were causing the people to sin also. This act of the priests symbolizes what is going on in our churches today. This is such a shame when the leaders of the church lead their members into sin.
"Verses 18-26: In contrast to Eli's sons, Samuel "ministered before the Lord, even as a child," and "Grew ... in favor with both the Lord and men." This description echoes the words used to describe Jesus (in Luke 2:52), and serves to underscore the important role Samuel played in God's redemption of Israel.
1 Samuel 2:18 "But Samuel ministered before the LORD, [being] a child, girded with a linen ephod."
"But Samuel": The faithful ministry of Samuel before the Lord was in sharp contrast to the disobedience of Eli's sons.
"Linen ephod": A close fitting, sleeveless outer vest extending to the hips and worn by priests, especially when officiating before the altar (Exodus 28:6-14).
"Ephod" (compare verse 28 and the note on 23:6), means a "linen" covering worn customarily by those in priestly service.
Eli's sons were bringing disgrace to the worship in the tabernacle. God had chosen for Himself a leader to do the things He taught him. Samuel was chosen of God. He was just a child, and yet, he served the LORD in the ways of the LORD. He even wore a linen garment, while he was serving the LORD. Linen was the plain garment of someone dedicated to the LORD in service.
1 Samuel 2:19 "Moreover his mother made him a little coat, and brought [it] to him from year to year, when she came up with her husband to offer the yearly sacrifice."
"Little coat": A sleeveless garment reaching to the knees, worn under the ephod (Exodus 28:31).
His mother still loved him as her firstborn. She never complained that she had given him to the LORD, however. A beautiful gesture of the mother's love is the fact that she made him a coat each year. Young boys grow fast. He would need a larger size each year.
1 Samuel 2:20 "And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home."
"The Lord give thee seed": Eli's blessing was a reminder of Hannah's faithfulness to her vow to the Lord. By providing Hannah with additional children, the Lord continued to be gracious to her.
1 Samuel 2:21 "And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD."
In a way of mercy, approving and confirming the blessing of Eli; or rather granting the blessing he prayed for, by giving her power to conceive, bear, and bring forth children, as the following words explain.
"So that she conceived and bare three sons and two daughters": Whereby the prophecy of Hannah was fulfilled (1 Sam. 2:5), and was no doubt matter of great joy to her, though of these children we nowhere else read, nor even of their names.
"And the child Samuel grew before the Lord": in age and stature, in grace and goodness, and improved much in the worship and service of God, both in the theory and practice of it. Or became great with him, high in his esteem and favor, and was blessed with much of his presence, and with large gifts of his grace.
The beautiful thing in all of this is the fact that Samuel was never part of the world. He was taught of the ways of God from infancy. It is interesting to me, that Eli did not think of this very small child as a burden to take care of. He realized from the very beginning that Samuel was of the LORD. He perhaps saw the traits in Samuel, that he wished were in his own sons. Eli speaks a blessing from God on Hannah and Elkanah for their unselfishness in giving their firstborn to the LORD. Notice (in verse 21), the children Hannah has, is because the LORD visited her. They were miracle children from God.
1 Samuel 2:22 "Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation."
"Lay with the women": Eli's sons included in their vile behavior having sexual relationships with the women who served at the tabernacle (see Exodus 38:8). Such religious prostitution was common among Israel's Canaanite neighbors.
This is a terrible sin before the LORD. The sad thing is that this very thing still exists in our churches today. We can even try to excuse it by saying men and women were in a private place together and things just got out of hand. There is no excuse acceptable for this type of behavior. Call it what it is, sin. Eli's sons were sinful men. Whether these women worked in the tabernacle, or were just there to worship, makes no difference. Sin is sin.
1 Samuel 2:23 "And he said unto them, Why do ye such things? For I hear of your evil dealings by all this people."
He reproved them, but far too gently, as these and the following words manifest. This might proceed partly from the coldness of old age, but it arose chiefly from his too great indulgence to his children.
"I hear of your evil dealings by all this people": Their wickedness was so notorious that there was a general complaint of it, which should have moved him to much greater severity than merely to reprove and chide them. He ought to have restrained them, and if he could not otherwise have done it. To have inflicted those punishments upon them which such high crimes deserved, according to God's law, and which he, as high-priest and judge, was in duty bound to inflict without respect of person.
1 Samuel 2:24 "Nay, my sons; for [it is] no good report that I hear: ye make the LORD'S people to transgress."
"Ye make the Lord's people to transgress": The life led by the priests publicly in the sanctuary, with their evident scornful unbelief in the divinely established holy ordinances on the one hand, and their unblushing immorality on the other, corrupted the inner religious life of the whole people.
At this time, the high priest and the priests had certain control of the people. The greater sin lay at the feet of these priests, because of this control. Notice the statement "Ye make the LORD"S people to transgress". Even today, it is a tendency of the congregation to elevate the minister to a position of importance. Leaders, whether in the church or outside the church; should greatly guard their conduct. They are leading others and that carries with it a great responsibility.
1 Samuel 2:25 "If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall entreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them." This sin is a sin against God.
"Who shall entreat for him": Eli's point to his sons was that if God would surely judge when one sinned against another man, how much more would He bring judgment against those who sinned against Him.
"The Lord would slay them": Because Eli's sons had persisted in their evil ways; God had already determined to judge them. This divine, judicial hardening, the result of defiant refusal to repent in the past, was the reason Hophni and Phinehas refused to heed Eli's warnings.
The sins of Eli's sons were not only crimes against their fellowmen (verses 13 to 17, 22), but against God Himself. Such conduct could only draw severe judgment (compare verse 34 with 4:11). The case of Eli's sons demonstrates the need for firm parental instruction and supervision, especially in the home of one who ministers in the name of the "Lord" (verse 29; compare 3:13; 1 Tim. 3:4-5).
1 Samuel 2:26 "And the child Samuel grew on, and was in favor both with the LORD, and also with men."
"The child Samuel grew on": In contrast to the apostate sons of Eli, Samuel was maturing both spiritually and socially (Luke 2:52).
In the midst of the sins of Eli, Samuel was growing upright in the LORD. God did not overlook Samuel's loyalty to Him. The people appreciated Samuel's loyalty to God as well.
Verses 27-30: Eli and his house would be excluded from the privilege of serving as priests. Spiritual privileges are not irrevocable rights but by important responsibilities to be taken seriously and performed with care.
"Thy father" is a reference to Aaron, the first high priest of Israel (Exodus 4:14-16; Num. 3:1-4).
1 Samuel 2:27 "And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?"
"Man of God" is one of several terms used in the Old Testament for a prophet. It stresses the nature of his relationship to God: he is, above all, God's man.
"House of thy father ... in Egypt": Although Eli's genealogy was not recorded in the Old Testament, he was a descendant of Aaron. The Lord had revealed Himself to Aaron in Egypt before the Exodus (see Exodus 4:4-16). Aaron had been divinely chosen to serve the Lord as the first in a long line of priests (Exodus 28:1-4).
A "man of God" generally means a prophet. It does not tell us his name, but that is probably, who is intended here. Whoever he is, the message is from the LORD. God immediately reminds Eli that it was the LORD who brought them out of Egypt.
1 Samuel 2:28 "And did I choose him out of all the tribes of Israel [to be] my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?"
"To be my priest": The chief duties of the priests were:
(1) To place the offerings upon the altar;
(2) To burn the incense in the holy place; and
(3) To wear the linen ephod (see verse 18).
1 Samuel 2:29 "Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honorest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?"
"Mine offering": In recognition of their service to God and His people, the priests were allocated specific parts of the offering which were brought to the sanctuary (see Lev. 2:3, 10; 7:31-36).
"Honorest": By condoning the sin of Hophni and Phinehas, Eli had shown preference for his sons above the Lord. Therefore, Eli was unworthy of the Lord's blessing.
God had chosen Aaron and his descendants to be the high priest and the priests of the tabernacle. This was the highest honor God could pay a man, to make him high priest. He was to be above sin. This honor carried with it the responsibility to put God and His law above everything, and everyone. The high priest was God's communication with man upon the earth. He spoke through the Urim and the Thummim worn by the high priest. The high priest was in direct communication with the LORD.
All of this should have made the high priest a man of tremendous integrity, one who knew and reverenced God above all else. Eli had allowed his sons to take the food that belonged to God and to the person offering, for themselves. Eli had put his sons above God.
1 Samuel 2:30 "Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed."
"I said indeed": The Lord had promised that Aaron's descendants would always be priests (exodus 29:9), and He had confirmed that promise by oath (Num. 25:13). Because of flagrant disobedience, the house of Eli would forfeit their priesthood. Although the Aaronic priest-hood was perpetual, priests could forfeit their position by their sin.
The punishment of the leader of the congregation (in this case the high priest), is greater, because he sinned in full knowledge. Judgment begins at the house of God. God removes the perpetual priesthood from Eli here, because he knew of the sins of his sons and did nothing about it.
Verses 31-36: This prophetic denunciation declares that the family of Eli, from the high priestly house of Ithamar, would have its privilege removed and that the high priesthood would be given to another line. This apparently took place in the time of Solomon when the high priesthood was transferred back to Zadok of the line of Eleazar, where it had been before Eli's time (Num. 20:22-28; 25:11-13 with 4:3; 1 Kings 2:26-27). To Zadok's house is promised a perpetual priesthood (Ezek. 44:15; 48:11).
1 Samuel 2:31 "Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house."
"There shall not be an old man in thine house": The judgment of untimely death followed the descendants of Eli. Eli's sons died in the flower of their manhood (4:11). Later, Saul massacred the priests at Nob (22:16-19). Ultimately, Solomon removed Abiathar from the priesthood (1 Kings 2:26-27), and the priestly line of Eleazar prevailed, as God promised (Num. 25:12-13).
1 Samuel 2:32 "And thou shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever."
"Enemy in my habitation": This probably referred to the desecration of the tabernacle, where the Lord dwelt, at Shiloh by the Philistines (see Jer. 7:12-14).
This is just saying that, God will kill Eli's sons and Eli for their sins. The "arm", in this case, is speaking of descendants. All of the men of Eli's descendants will die young. They will not live to be old men. There would be prosperity for the Hebrews under Samuel, Saul, David, and Solomon's reign, but the house of Eli would not have sons to live to old age to enjoy it.
1 Samuel 2:33 "And the man of thine, [whom] I shall not cut off from mine altar, [shall be] to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age."
Of his family, which should spring from him: whom I shall not cut off from mine altar: from serving there? Who though he shall not be a high priest, but a common priest, as all the descendants of Aaron were.
"Shall be to consume thine eyes, and to grieve thine heart": That is, the eyes and heart of his posterity; who though they should see of their family ministering in the priest's office, yet should make so poor a figure on account of their outward meanness and poverty. Or because of their want of wisdom and intellectual endowments. Or because of their scandalous lives, that it would fill their hearts with grief and sorrow, and their eyes with tears, so that their eyes would fail, and be consumed, and their hearts be broken.
"And all the increase of thine house shall die in the flower of their age": Or "die men"; grown men, not children, when it would not be so great an affliction to part with them. But when at man's estate, in the prime of their days, perhaps about thirty years of age, the time when the priests entered upon their office to do all the work of it. The Targum is, "shall be killed young men:" It is more than once said in the Talmud, that there was a family in Jerusalem, the men of which died at eighteen years of age; they came and informed Juchanan ben Zaccai of it; he said to them, perhaps of the family of Eli are ye, as it is said (1 Sam. 2:33).
This is the most hurtful of the judgments of God. God will allow him to see the death of his sons. Just about the worst hurt parents can have in this life, is to live to see the death of their children. Even though his descendants are cut off living in their youth, they will still be required to serve the LORD in the tabernacle.
1 Samuel 2:34 "And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them."
"A sign unto thee": The death of Eli's two sons on the same day validated the prophecy (4:11, 17).
We remember that, the same fate came to the two sons of Aaron, who sinned against God. God will not allow them to live, to continue in corrupting the congregation. Hophni and Phinehas are acting priests in the tabernacle. They will both die for their sins in one day. Judgment of God falls on them the same day.
1 Samuel 2:35 "And I will raise me up a faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever."
"I will raise me up a faithful priest": This is speaking of Samuel (in the near future). It is most assuredly speaking prophetically of Christ. He is the true High Priest, after the order of Melchizedec. Notice "forever" in the Scripture above. Samuel was dedicated to God for his entire life. This goes much further, and speaks of the eternal High Priest of us all; Jesus Christ the Righteous. He will know the perfect will of God. Even Jesus said, "Father, not my will, but thine be done".
However, the ultimate fulfillment of the faithful priest is found in the Lord Jesus Christ (Psalm 110; Heb. 5:6; 7:24-25; Rev. 19:11).
"I will build him a sure house": The sons of Zadok will also serve in the millennial temple (see Ezek. 44:15; 48:11).
"Mine anointed": This refers to the Messiah who will defeat God's enemies and establish His rule in the Millennium (see verse 10).
1 Samuel 2:36 "And it shall come to pass, [that] every one that is left in thine house shall come [and] crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread."
"A morsel of bread": The judgment corresponded to the sin. Those who had gorged themselves on the sacrifices (verses 12-17), were reduced to begging for a morsel of food.
This is speaking of them coming to Samuel. The Levitical tribe, and particularly the descendants of Eli, lived of the offerings in the tabernacle. They needed this food offered to live.
1 Samuel Chapter 2 Continued Questions
1. It seemed some of the ________ knew the law of God better than the priests did.
2. Who were the sons of Eli causing to sin?
3. What did Samuel wear in the tabernacle?
4. What did Samuel's mother do for him, once a year?
5. Who speaks a blessing on Hannah and Elkanah?
6. Why does Hannah have more children?
7. What terrible sin, of the sons of Eli, do we read in verse 22?
8. Why did they not listen to the voice of their father?
9. Who was Samuel in favor with?
10. Who came and warned Eli of what was to happen?
11. What would happen to Eli's descendants?
12. What is the most hurtful of the judgments of God on Eli?
13. What happens to Phinehas and Hophni?
14. Who is verse 35 speaking of?
15. Why would Eli's descendants beg for food?
1 Samuel 3:1 "And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; [there was] no open vision."
"The child Samuel": Samuel was no longer a child (2:21, 26). While Jewish historian Josephus suggested he was 12 years of age, he was probably a teenager at this time. The same Hebrew term translated here "boy" was used of David when he slew goliath (17:33).
Samuel lived at a time when prophets rarely spoke to Israel. The Israelites' hearts were hard, and the Lord knew they would not listen.
"Word of the Lord was precious": The time of the judges was a period of extremely limited prophetic activity. The few visions that God did give were not widely known.
"Visions": A divine revelation mediated through an auditory or visual encounter.
The severity of Israel's apostasy (Judges 21:25), caused a dearth of God's revelatory work. The condition was perpetuating and self-defeating (Prov. 29:18). By God's grace, the prophetic institution would receive renewed impetus and standardization in the person and work of "Samuel" (3:21; 19:20).
The idea of the "Word of the LORD being precious" means that there was very little of the Word of God spoken to men in those days. This made the thing that happens to Samuel in this lesson, even more special. "Vision", in this particular verse above, means seeing something in the spirit that those around you do not see. This type of vision had not happened in a long time. We will see both of these things happen to Samuel here. From birth, he had been dedicated to God.
1 Samuel 3:2 "And it came to pass at that time, when Eli [was] laid down in his place, and his eyes began to wax dim, [that] he could not see;"
The passage should be rendered thus: "And it came to pass at that time that Eli was sleeping in his place; and his eyes had begun to grow dim; he could not see. And the lamp of God was not yet gone out, and Samuel was sleeping in the temple of the Lord where the Ark of God was; and the Lord called Samuel, etc."
Eli's old age and dimness of sight is probably mentioned as the reason why Samuel thought Eli had called him. Being a blind and feeble old man, he was likely to do so if he wanted anything, either for himself, or for the service of the temple.
We do not know the exact age of Samuel or of Eli here. We do know that the sight of Eli had deteriorated. His physical and his spiritual sight had deteriorated. We know the LORD did not like him overlooking the sins of his sons. The fact that the eyes had gradually gotten dim, indicate that his blindness is from his age.
1 Samuel 3:3 "And ere the lamp of God went out in the temple of the LORD, where the ark of God [was], and Samuel was laid down [to sleep];"
"The lamp of God went out in the temple": The golden lampstand, located in the Holy Place of the tabernacle, was filled with olive oil and lit at twilight (Exodus 30:8). The lamp was kept burning from evening until morning (Exodus 27:20-21). Just before dawn, while the golden lampstand was still burning, Samuel was called to his prophetic ministry.
"The Ark": The "Ark" at Shiloh apparently was housed in some type of permanent structure (verse 15). The "lamp" was situated outside of the veil in the Holy Place and burned from evening until morning (Lev. 24:3; see Exodus 25:10-22).
We know that the lamp of God was never to go out in the tabernacle where the Ark was. One of the duties of the priest was to fill the lamp with oil twice a day, once in the morning and once in the evening. This was to be a perpetual light. Samuel lay down to sleep, because it was night.
1 Samuel 3:4 "That the LORD called Samuel: and he answered, Here [am] I."
By a voice which came forth from the most holy place, from between the cherubim, the seat of the divine Majesty:
"And he answered, here am I": Which was not intended to declare the place where he was, but to express his readiness and cheerfulness to do anything that was required of him.
We can safely assume that Samuel had never heard the voice of God at this time. He answered "Here am I", when he heard his name, thinking it was Eli calling him. He had served Eli all of his life. He is probably, still under 12 years old at this point or perhaps was just 12. We know he is still a youth.
1 Samuel 3:5 "And he ran unto Eli, and said, Here [am] I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down."
He got out of his bed as fast as he could, and put on his clothes, and ran with all haste to the apartment where Eli lay, supposing he wanted some immediate assistance, which he was there ready to give him to the utmost of his ability; and he made the more haste, as knowing his age and infirmities, and being desirous, out of affection to him, to help him as soon as possible.
"For thou calledst me": He took it to be the voice of Eli, partly because there was no other man in the tabernacle, it being in the middle of the night, or early in the morning, before the doors were opened, or any of the priests were come in to minister, and partly because the voice might be very much like Eli's, and which was done to direct him to him.
"And he said, I called not, lie down again": He signified he wanted nothing, and so had no occasion to call him, nor had he, but bid him go to bed again, and sleep quietly.
"And he went and lay down": And very probably fell asleep again.
The commitment that had been made on Samuel's life had been made by Samuel's mother. Perhaps, it is time for Samuel to decide for himself. Eli had no idea at first, that this was the LORD calling Samuel. We know the condition of Eli's sons and the LORD was angry with Eli, as well. They had not heard the voice of God, and now, Samuel hears God but thinks it is Eli calling.
1 Samuel 3:6 "And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here [am] I; for thou didst call me. And he answered, I called not, my son; lie down again."
Called him a second time by his name, with a like audible voice as before.
"And Samuel arose, and went to Eli": Did not run as before, being perhaps more thoughtful of this affair that he should be called a second time, and careful not to awake Eli, should he be mistaken again, and find him asleep.
"And said, here am I, for thou didst call me": Perceiving that he was awake, he desired to know what he wanted, and he was ready to help him; for he was now certain of it that he did call him:
"And he answered, I called not, my son, lie down again": By this appellation, my son, he expresses his affection to him, and signifies he took it kindly that he should show such readiness to do anything for him and would not have him be discouraged and abashed, because he was mistaken, but return to his bed and rest again.
This reminds me of the way God calls all of us to be his sons. He calls and we do not recognize His voice at first. Sometimes He calls several times, before we even realize it is God calling. Again, this second time, Samuel hears the voice and mistakes it for Eli's voice. He runs to serve Eli, but Eli had not called him. Notice Eli calls him son here as he had been as a son to Eli.
1 Samuel 3:7 "Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him."
"Samuel did not yet know the Lord": Samuel had not yet encountered the Lord in a personal way, nor had he received God's Word by divine revelation (see 2:12).
Even though he had learned about Him his whole life, knowing about God is not the same as a personal relationship with Him.
Babies are many times dedicated to the LORD by their parents. This does not save the person. All a dedication does, is a promise by the parents to raise the child in the ways of God. When a person comes to the age, that they are responsible enough to make their own decisions, they must come to God themselves. We call it the age of accountability.
We know that Samuel had been raised right, but now, he must make his own decision to follow God. He did know of God, because he had worked in the sanctuary. He did not know the LORD personally, however. He did not know the Word of God either. Notice, the word "revealed", in the verse above. We can read the Word of God, and still not know what it means, until it is revealed to us by the Holy Spirit.
1 Samuel 3:8 "And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here [am] I; for thou didst call me. And Eli perceived that the LORD had called the child."
The whole story of the eventful night is told so naturally, the supernatural wonderfully interwoven with the common life of the sanctuary, that we forget, as we read, the strangeness of the events recorded. The sleeping child is awakened by a voice uttering his name. He naturally supposes it is his half-blind old master summoning him. The same thing occurs a second and a third time. Then it flashed upon Eli the boy had had no dream.
We can well fancy the old man, when Samuel again came in, asking, "Where did the voice you thought was mine come from?" and the boy would reply, "From your chamber, master." And the old high priest would remember that in the same direction, only at the extremity of the sanctuary, behind the veil, was the Ark and the seat of God. Was, then, the glory of the Lord shining there? And did the voice as in old days proceed from that sacred golden throne? So he told his pupil; go to his chamber again, and if the voice spoke to him again, to answer, not Eli, but the invisible King "Speak, Lord; for thy servant heareth."
"Eli perceived": Eli was slow to recognize that God was calling Samuel. This indicates that Eli's spiritual perception was not what it should have been as the priest and judge of Israel (see also 1:12-16).
We see from this that the LORD continued to call, until somehow, Samuel could know this was the LORD calling. Eli finally realizes that this is the LORD calling Samuel. We must remember that Eli was the only spiritual leader that Samuel had had.
We must never discount the fact that God might be speaking to someone. When they tell us something has happened to them, we who teach must listen carefully to what they are saying. Then we may give our opinion. Now we see that Eli realizes this is the LORD. Eli still understood about visions and Words from God. The man of God had spoken to Eli you remember.
1 Samuel 3:9 "Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place."
Once more:
"And it shall be, if he call thee": The voice, or the Lord by it.
"That thou shalt say, speak, Lord, for thy servant heareth": His meaning is, that he should not rise and come to him, as he had done, but continue on his bed, on hearing the voice again, but desire the Lord to speak to him what he had to say, to which he was ready to attend.
"So Samuel went and lay down in his place": Which, is commonly understood, was in the court of the Levites (see 1 Sam. 3:3).
Now, Eli explains to Samuel how to answer this voice. We see from this, that Samuel was obedient to Eli. He tells Samuel exactly what to say when the voice calls him.
1 Samuel 3:10 "And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth."
God's call to Samuel came with greater intensity each time. This last time He called his name twice, a signal that this was a crucial moment. Other people whom God called by repeating their names include Abraham (Gen. 22:11), Jacob (Gen 46:2), and Moses (Exodus 3:4).
"Thy servant heareth": "To hear with interest," or "to hear so as to obey."
This means that while Samuel was fully awake, the presence of the LORD came into the room where Samuel was and spoke to him. The other times, there had just been a voice. This time the presence is in the room with Samuel. Samuel does not call the presence by name, because he is not acquainted with Him.
1 Samuel 3:11 "And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle."
"Ears ... shall tingle": A message of impending destruction, here of Eli's house (see 2 Kings 21:12; Jer. 19:3).
This happening will be of such impact, that those who hear of it will have their ears tingle from the hearing.
1 Samuel 3:12 "In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end."
"All things which I have spoken" (see 2:27-36). The repetition of the oracle against Eli to Samuel confirmed the word spoken by the man of God.
This is speaking of the day that God kills Eli's two sons, and Eli dies. The man of God had brought news before, that God was displeased with Eli for the way he handled the sins of his sons. Probably Eli had not shared that with Samuel. Now, the LORD is telling Samuel, before it happens.
1 Samuel 3:13 "For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not."
"His sons made themselves vile": LXX reads "his sons blasphemed God." Cursing God was an offense worthy of death (see Lev. 24:11-16, 23).
"He restrained them not": Eli was implicated in the sins of his sons because he did not intervene with judgment. If his sons were blaspheming God, they should have been stoned (see Lev. 24:15-16).
Samuel needs to know why the LORD will destroy Eli and his sons. The LORD also makes Samuel aware that Eli has already been told of this. The main thing is that he tells Samuel of what Eli's sin is, so that Samuel will never make the same mistake.
1 Samuel 3:14 "And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever."
"Not be purged with sacrifice ... for ever": Eli's family was apparently guilty of presumptuous sin. For such defiant sin, there was no atonement and the death penalty could be immediately applied (see Num. 15:30-31).
The sacrifice and offering are speaking of the bloody and the bloodless offering. Whatever they do to try to repent, God will not accept because they had time to repent and did not.
1 Samuel 3:15 "And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to show Eli the vision."
This is another notice which indicates that the sanctuary of Shiloh was enclosed in a house or temple. We have no record of the building of the first house of the Lord, but from the references contained in the record of Samuel's childhood it is clear that the sacred Tabernacle had been for some time enclosed by, and perhaps covered in with permanent buildings.
"And Samuel feared to show Eli the vision": Here was Samuel's first experience of the prophet's cross: the having unwelcome truth to divulge to those he loved, honored, and feared. Jeremiah felt this cross to be an exceedingly heavy one (Jer.15:10; 17:15-18; 20:7-18).
This does not say that Samuel slept. It is almost certain that he did not sleep after such an encounter with the LORD. He did stay lying down until time to open the sanctuary, however. Perhaps, this was so he would not disturb Eli. Samuel was reluctant to tell the vision to Eli, because it condemned Eli and his sons.
1 Samuel 3:16 "Then Eli called Samuel, and said, Samuel, my son. And he answered, Here [am] I."
Perceiving he was risen by the opening of the doors of the tabernacle, which he might hear; and observing he did not come to him as usual, to know whether he wanted anything, and being impatient to hear what was said to him of the Lord.
"And he said, Samuel, my son": Called him by his name, and in a very tender and affectionate manner, the more to engage him to hasten to him, and thereby also putting him in mind of his respectful duty to obey him.
"And he answered, here am I": Ready to attend and perform any service required of him.
In all of this, we must take notice of the obedient spirit that Samuel had.
1 Samuel 3:17 "And he said, What [is] the thing that [the LORD] hath said unto thee? I pray thee hide [it] not from me: God do so to thee, and more also, if thou hide [any] thing from me of all the things that he said unto thee."
"God do so to thee, and more also": This is an oath of imprecation. Eli called down God's judgment on Samuel if he refused to tell everything he knew.
Eli's charge to Samuel is phrased in the familiar oath formula of the ancient Near East.
From the statement Eli made here, we can see that he knew this was to be news of the same thing the man of God had said to him. He knows it is not good news or Samuel would have been anxious to tell him. Samuel knows he must tell him.
Verses 18-19: The Lord's message to Samuel is the same one Eli received from the man of God (in 2:26-36). The similarity of the two messages confirms the authenticity of Samuel's. God "let none of his words fall to the ground" means that all of Samuel's prophecies, delivered to him by God, came true, further confirmation of his prophetic office.
1 Samuel 3:18 "And Samuel told him every whit, and hid nothing from him. And he said, It [is] the LORD: let him do what seemeth him good."
"Let him do what seemeth him good": Eli resigned himself to divine sovereignty, without reluctance.
Samuel obeyed Eli, and told everything the LORD had told him. Eli already knew in his heart what he had said. He humbly accepts the punishment of the LORD upon himself and upon his sons.
1 Samuel 3:19 "And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground."
"The Lord was with him": The Lord's presence was with Samuel, as it would be later with David (16:18; 18:12). The Lord's presence validated His choice of a man for His service.
"Let none of his words fall": Everything Samuel said with divine authorization came true. This fulfillment of Samuel's word proved that he was a true prophet of God (see Deut. 18:21-22).
In this one sentence, Samuel grew from a youth to a man. He was not an idle talker. All of his words were for a good purpose. He only spoke, when the words were of use to the LORD.
1 Samuel 3:20 "And all Israel from Dan even to Beer-sheba knew that Samuel [was] established [to be] a prophet of the LORD."
"From Dan even to Beer-sheba": serves as a familiar geographic description for all Israel from its northern to its southern limits.
"Dan even to Beer-sheba": The traditional limits of the land of Israel from the north to the south.
"Prophet of the Lord": Samuel's status as a spokesman of God's message was acknowledged by all throughout Israel.
Samuel was not only a prophet of God, but the last of the judges, as well. He was such a Godly man, that all knew he was called of God. We know that Eli, probably told everyone about why Samuel was living with him, instead of with his mother and father. He perhaps, even told of the call of the LORD to Samuel. He probably had turned many of his duties over to Samuel.
1 Samuel 3:21 "And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD."
In the tabernacle there; he had appeared before to Samuel, when he called him, and declared to him what he designed and resolved to do to Eli and his family, and now appeared again to him in the same place before the battle of the Israelites with the Philistines, of which there is an account in the following chapter. Such appearances had not been usual in Shiloh for a long time, but were now renewed and repeated.
"For the Lord revealed himself to Samuel by the Word of the Lord": By Christ, the Word of the Lord, who appeared to him, it is probable, in a human form, as he was wont to do to the patriarchs and prophets. And by whom the Lord revealed his mind and will unto them, being the Angel of his presence, and the messenger of his covenant. Or by giving him a word of command to be delivered by him to the children of Israel, and which is expressed and delivered, in the next chapter.
The Ark was at Shiloh in the tabernacle. The Ark symbolized the presence of the LORD. This had not been just in a symbolic form that Samuel had heard the voice of the LORD. It was, in fact, the presence of the LORD that spoke to Samuel. The Word of God is Jesus Christ. We know this revelation of Himself in His Word, is what this is speaking of. Samuel's spiritual eyes were opened, and he understood the Scriptures.
1 Samuel Chapter 3 Questions
1. What was meant by the "Word of the Lord being precious" in those days?
2. What is "vision", in verse 1, speaking of?
3. Who do both of these things happen to in this lesson?
4. What was the condition of Eli in those days?
5. What did the LORD have against Eli?
6. Eli's blindness was from _______.
7. The lamp of God was to __________ go out.
8. What was one of the duties of the priest?
9. How often was the lamp to be filled with oil?
10. Who called Samuel, while he was lying down to rest?
11. Who did he think it was?
12. How did Samuel answer?
13. How old does the author think Samuel is at the time of verse 4 and 5?
14. What did Eli tell him to do?
15. How many times did the LORD call Samuel, before Eli realized who was calling?
16. Why did Samuel not know this was the voice of the LORD?
17. What does a dedication by your parent do for you?
18. He knew ____ God, but did not know Him personally.
19. Who was the only one who had ever taught Samuel?
20. Why was Eli able to perceive that the LORD called Samuel?
21. What did Eli tell Samuel to answer to the voice?
22. What did the LORD do differently the fourth time?
23. How did Samuel answer?
24. In verse 12, the LORD tells Samuel He is against whom?
25. What had the sons done?
26. Why was Eli being punished for what his sons did?
27. What was the usual way of being purged from sins?
28. Will the LORD accept this for the sons of Eli?
29. Why did Samuel lie there, until the morning?
30. Why had Samuel not told Eli what the LORD had said?
31. When he did tell, what reaction did Eli have?
32. Who accepted Samuel as a prophet of the LORD?
Verses 1-11: Israel's disobedience here is in contrast to their later obedience and subsequent victory over the Philistines (in 7:12).
1 Samuel 4:1 "And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek."
"The word of Samuel came to all Israel": The text of (1:1 - 3:21), climaxes with the establishment of Samuel as God's spokesman/representative. Observe that "the word of the Lord" (3:21), has become equivalent to "the word of Samuel."
"Philistines" From the period of the judges through the end of David's reign, the Philistines ("Sea People"), were an ever-present enemy of Israel. They were non-Semitic immigrants (see Gen. 10:14; 1 Chron. 1:12, Jer. 47:4-5; Amos 9:7), who settled along the coastal regions of southern Canaan, organizing their power in five chief cities: Ashdod, Ashkelon, Ekron, Gath and Gaza (1 Sam. 6:17; Judges 3:13). The introduction of the Philistines into the narrative provides a link between the judgeship of Samuel and the judgeship which Samson was not able to complete (Judges Chapters 13-16).
"Ebenezer": the location of this site has not been specifically identified. Opposite Aphek in Israelite territory, it is possibly modern Izbet Sarteh on the road to Shiloh. When translated it means "stone of help," and its mention here (and 5:1; and again in 7:12), of another location mark this section as a literary unit.
"Aphek": This site is located near the source of the Yarkon River, at the southern end of the coastal Plain of Sharon, approximately 5 miles east of the Mediterranean. This city marked the northeastern edge of Philistine territory.
For the "Philistines" (see the note on Joshua 13:2-3).
This battle with the Philistines had been an ongoing thing. The Israelites might win a war against them, but they never seemed to be rid of them completely. The word of Samuel above is actually a Word from God. "And" shows us this is a continuation of the last chapter. Eli was so old at this time that God was now speaking through Samuel. The LORD is about to punish Eli, his two sons, and all the people because of their disobedience to His commandments. Ebenezer" means the stone of help. "Aphek" means fortress.
1 Samuel 4:2 "And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men."
Prepared for battle, and put their selves in a posture for it; they formed in a line of battle, and so invited and challenged the Israelites to fight them.
"And when they joined battle": Engaged with each other, the Israelites doing the same, putting themselves in a proper form and posture for fighting; or "the battle was spread", or "spread itself". That is, as the Targum, they that made war were spread; the soldiers were placed in order for battle, to the right and left, which took up on both sides a large space. Though Abarbinel understands this in a very different sense, and takes the word to have the same signification as (in Psalm 78:60), where it has the sense of forsaking. And so here the Israelites forsook the battle, and fled, which brought on their destruction. Flight being, as the Jews say, the beginning of fall or ruin, as it follows:
"Israel was smitten before the Philistines": They had the worst of it and were beaten.
"And they slew of the army in the field about four thousand men": So many fell upon the spot, in the field.
It appears, these two armies met in the open field and the Philistines won. Israel lost about four thousand men in the battle.
1 Samuel 4:3 "And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies."
"Wherefore hath the Lord smitten us to day": The question of the elders reflected their knowledge that the Lord both fought their battles (2:10; 17:47), and allowed their defeat. To be defeated clearly meant that God was not "among" them (Num. 14:42; Deut. 1:42). Instead of inquiring of the Lord for direction, they proceeded to take the matter into their own hands.
"Let us fetch the Ark": The Ark symbolized the presence and power of the Lord. Yet, Israel treated it like a good-luck charm, which would ensure them victory over the Philistines. Knowing that victory or defeat depended upon the Lord's presence, they confused the symbol of His presence with His actual presence. In this way, their understanding of God resembled that of the Philistines (4:8).
The "Ark" symbolized the ruling presence of God among His people. (See the note on 1 Kings 8:10-12; 2 Chron. 8:11). The low spiritual condition of the Israelites here caused them to confuse the symbol with that which it symbolized so that they took the Ark into battle. Although the Ark had been present when they crossed the Jordan River (Joshua 3:11), and when they had gained the victory at Jericho (Joshua 6:7-8, 13), it was God who had granted them guidance and victory. Israel's plan had bordered on a superstitious fetishism, if not outright idolatry. As such, it was doomed to failure.
The Israelites are surprised at their defeat in this war. They know when they lose in battle that it is punishment from God. They send for the Ark, believing that the presence of God will cause them to win the battle. They have forgotten that the LORD blesses them, when they keep His commandments. He will not save them just because they physically carry the Ark with them. They are using the Ark, as if it is some type of good luck charm. They are not in the will of God. The blessings of God are not with them.
This is probably, a suggestion of the elders to go and get the Ark. They are not in good standing with the LORD however. The Ark symbolized the presence of God with them. It also symbolized that they were His chosen people. They have forgotten that this is conditional on their keeping His commandments.
1 Samuel 4:4 "So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God."
"Dwelleth between the cherubims": A repeated phrase used to describe the Lord (see 2 Sam. 6:2; 2 Kings 19:15, 1 Chron. 13:6; Psalms 80:1; 99:1; Isa. 37:16). It spoke of His sovereign majesty.
"Hophni and Phinehas": These were the two wicked sons of Eli (2:12-17, 27-37), of whom it was said that they "didn't know the Lord" (2:12). The fact that they were mentioned together recalls the prophecy that they would die together (2:34).
The LORD's presence being symbolized by the Ark caused them to want to bring it to the forefront of the battle. They were not concerned for the Ark, but for themselves. The sins of Hophni and Phinehas were the very cause of the LORD not being with Israel at this time. The throne of the LORD is in heaven, but he had dwelt with the children of Israel in the sanctuary.
1 Samuel 4:5 "And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again."
As far as we know, this was the first time since the establishment of the people in Canaan that the Ark had been brought from the permanent sanctuary into the camp. The shout of joy represented the confidence of the army that now the Ark, which had witnessed so many splendid victories of the chosen race, was among them.
They shouted because they thought God would win this battle for them. They wanted to use God's power, when they needed Him to save them. They did not want to obey His commandments however. It seemed that everyone in the camp shouted, when they saw the Ark in the camp.
1 Samuel 4:6 "And when the Philistines heard the noise of the shout, they said, What [meaneth] the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp."
"Hebrews": (In Genesis 14:13), the name "Hebrew" was applied to Abram. Consequently, the name came to refer to the physical descendants of Abraham. It was used to distinguish them as a class of people distinct from the foreigners around them. It means that Abram was a descendant of Eber in the line of Shem (10:25; 11:14-16).
This triumphal shout of the Hebrews frightened the Philistines. They were not afraid of the Hebrews, but they were afraid of the God of the Hebrews.
1 Samuel 4:7 "And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.
"And the Philistines were afraid", when the spies returned, and reported to them the reason of the shouting. For they said: "God is come into the camp"; into the camp of Israel, because the ark represented him, and was the symbol of his presence. And these Heathens might take the ark itself for an idol of the Israelites. The Targum is, "the ark of God is come"
And they said, woe unto us; it is all over with us, destruction and ruin will be our case, victory will go on their side now their God is among them.
"Not been such a thing heretofore": The idol to the Philistine, was thought to be the actual dwelling place of his deity. Hence, when Israel brought the Ark into the camp, the Philistines concluded that God was present, an exclamation that reflected a knowledge of God's power.
Even though the Philistines were worshippers of false gods, they still knew that the God of these Hebrews had won many battles against Israel's enemies. They knew they were no match for Israel's God.
1 Samuel 4:8 "Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the wilderness."
"The Gods that smote the Egyptians": Evidently, the news of God's victory over the Egyptians was common knowledge to the Philistines.
Gods here, is speaking of Elohim, which is a plural word speaking of the One True God. The plagues these Philistines are speaking of are actually the ten plagues brought against Pharaoh to cause him to let the people go. Those plagues actually happened in Egypt, before the crossing of the Red Sea.
1 Samuel 4:9 "Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight."
"Servants ... as they have been to you": Israel's failure to uproot all the inhabitants of Canaan (see Judges 1:28), cause them to fall under the judgment of God. As a consequence of this judgment, Israel was enslaved to Philistine oppression (see Judges 10:13-16). The Philistines feared that they would become servants of the Hebrews.
The Philistines rallying cry to show themselves as real "men" was a familiar one in the ancient Near East (Deut. 31:6-7, 23; Joshua 1:6-7, 9; 2 Chron. 32:7 with 1 Cor. 16:13-14).
This was a call to bravery, even if they lost their lives. They would rather die, than be the servants of these people who had served them. Be brave, and fight.
1 Samuel 4:10 "And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen."
The result was strictly in accordance with those immutable laws which have ever guided the connection of Israel and their God-Friend. As long as they clave to the invisible Preserver, and served Him with their whole heart and soul, and kept themselves pure from the pollution of the idol nations around them, so long was He in their midst, so long would they be invincible.
But if, as now, they chose to revel in the impure joys, and to delight themselves in the selfish, shameless lives of the idolatrous world around them, and only carried the Ark on their shoulders, with no memory of Him. Whom the mercy-seat and the overshadowing cherubim of that Ark symbolized, in their hearts. Then, to use the solemn words of the hymn of Asaph; "Then God was wroth, and greatly abhorred Israel, and forsook the tabernacle of Shiloh, and delivered his strength into captivity, and his glory into the enemy's hand". (See Psalm 78:59-61), where the crushing defeat of Aphek and the signal victory of the Philistines are recounted in detail.
We see a terrible slaughter. The men of Israel, seeing they were losing the battle, ran every direction to get back to their homes. When they scattered out, it made it easier for the enemy to kill them. The 30,000 that died were all foot soldiers. Israel did not have chariots and horses to fight with. God was their strength in battle. This time, He was not with them, because of their sins.
1 Samuel 4:11 "And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain."
"The Ark of God was taken": In spite of their hopes to manipulate God into giving them the victory, Israel was defeated and the Ark fell into the hands of the Philistines. The view of having the Ark of God being equivalent to having control of God, possessed both by Israel and then the Philistines, is to be contrasted with the power and providence of God in the remaining narrative.
"Hophni and Phinehas": In fulfillment of (2:34 and 3:12), Eli's sons died together.
The two sons of Eli would have been near the Ark. When it was taken, they were killed. The judgment, God had spoken on them earlier, has come to pass.
1 Samuel 4:12 "And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head."
The messenger from the battle came with his "clothes rent" and with "earth upon his head," traditionally signs of mourning.
The clothes being rent and earth upon his head was a sign of extreme mourning. Shiloh is where the Ark had been in the tabernacle. Some scholars believe this Benjamite was Saul.
1 Samuel 4:13 "And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out."
"His heart trembled for the Ark of God": Eli's concern for the Ark stands in stark contrast to his earlier actions of honoring his two sons over honoring the Lord (2:29-30; compare 4:17-18).
Somehow Eli knew this was wrong to take the Ark without God sending it. His heart trembled, not so much for his sons and the people as it did for the Ark. It appears he had sat down at the gate to await its return to Shiloh. The city cried out for the great loss of life, but they cried out even more for the loss of the Ark, which symbolized God's presence with them.
1 Samuel 4:14 "And when Eli heard the noise of the crying, he said, What [meaneth] the noise of this tumult? And the man came in hastily, and told Eli."
The blind old man, we must suppose, was seated on his chair of state, surrounded by priests and Levites, who were in attendance on him as high priest and judge. As the runner drew near, and the torn dress and the dust sprinkled on his head, the symbols of disaster became visible, the wail of woe would soon run through the place. The cry of sorrow was the first intimation to the blind Eli: he was soon to hear the details. His question was probably, addressed to the little court standing by his throne. The narrative is so vivid we seem to hear the sound of the cries of grief and terror which Eli heard, and to see the scene of dismay and confusion which those sightless eyes were prevented from looking on.
It seems the man had told the people of the city first. Their moaning with grief has attracted Eli's attention. He asks for the reason for all of the crying. The man probably, had not found Eli, because he was at the gate, rather than in his usual place. The man quickly tells Eli what has happened.
1 Samuel 4:15 "Now Eli was ninety and eight years old; and his eyes were dim, that he could not see."
Which is very properly observed, he being now come to the end of his days, and which also accounts for his blindness after mentioned.
"And his eyes were dim, that he could not see": Could not see the messenger, and read in his countenance, and perceive by his clothes rent, and earth on his head, that he was a bringer of bad tidings; or his eyes each of them "stood"; were fixed and immovable, as the eyes of blind men be. In (1 Samuel 3:2) it is said, "his eyes began to wax dim". But here that they "were" become dim; and there might have been some years between that time and this, for Samuel then was very young, but now more grown up.
The translation of the eyes being dim here could mean that he was legally blind from cataracts. He is at a very old age, and this probably, has something to do with his blindness.
1 Samuel 4:16 "And the man said unto Eli, I [am] he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son?"
It is very probable that the people of whom Eli inquired told him there was a messenger come from the army, though they did not choose to relate to him the news he brought.
"And I fled today out of the army": So that as he was an eyewitness of what was done in the army, the account he brought was the earliest that could be had, in bringing which he had made great dispatch, having run perhaps all the way.
"And he said, what is there done, my son?" Has a battle been fought? On which side is the victory? Is Israel beaten, or have they conquered? How do things go? He uses the kind and tender appellation, "my son", to engage him to tell him all freely and openly.
Eli cannot see the man, so he has to tell Eli who he is. He explains to Eli, that he ran for his life. Eli asks the outcome of the battle.
1 Samuel 4:17 "And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken."
He delivered his account gradually, beginning with generals, and then proceeding to particulars, and with what he thought Eli could better bear the news, and so prepared him for the worst; in which he acted a wise part.
"Israel is fled before the Philistines": They have given way and retreated, and which might possibly be done without great loss, and which, though it was bad news, might not be so very bad.
"And there hath also been a great slaughter among the people": This is worse news still; however, the number of the slain is not given, nor any mention of particular persons that were killed: so that, for anything yet said, his own sons might be safe: but then it follows.
"And thy two sons also, Hophni and Phinehas, are dead": The news of which must be very affecting to him, and strike him closely; though he might expect and be prepared for it by what both the man of God and Samuel from the Lord had related to him.
"And the Ark of God is taken": The thing he feared, and his heart trembled before for it; this was the closing and cutting part of the account; the messenger foresaw that this would the most affect him, and therefore deferred it to the last.
Eli realizes from all of the crying of the people, that Israel has been defeated. The man tells him that both of his sons are dead. Worse than the death of his sons (which God had already warned him of), was the loss of the Ark.
1 Samuel 4:18 "And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years."
"And he died": As was the case with Hophni and Phinehas, Eli died. Thus, in fulfillment of the word of the Lord, all of the priestly line through Eli had been wiped out (2:29-34; see note on 2:31).
"He had judged Israel forty years": Over that time Eli fulfilled the office of both priest and judge in Israel.
The shock of losing the Ark was too much for Eli. Even though he had not punished his sons severely for their sinful acts in the tabernacle, he still loved the LORD. The Ark was a symbol of the LORD. He fainted or had heart failure when he heard the news of the Ark. He fell backwards and broke his neck also. He was heavy-set and the weight of his body had broken his neck. He had been judge of Israel 40 years.
1 Samuel 4:19 "And his daughter in law, Phinehas' wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her."
It was near her time as it was commonly expressed. Ben Gersom derives the word from a root which signifies to complete and finish; denoting that her time to bring forth was completed and filled up; though Josephus says that it was a seven months' birth, so that she came two months before her time. The margin of our Bibles is, "to cry out"; and so Moses Kimchi, as his brother relates, derives the word from a root which signifies to howl and lament, and so is expressive of a woman's crying out when her pains come upon her.
"And when she heard the tidings that the Ark of God was taken": Which is mentioned first, as being the most distressing to her.
"And that her father in law and her husband were dead": Her father-in-law Eli is put first, being the high priest of God, and so his death gave her the greatest concern, as the death of a high priest was always matter of grief to the Israelites. And then next the death of her husband, who should have succeeded him in the priesthood; for though he was a bad man, yet not so bad as Hophni, as Ben Gersom observes; and therefore, the priesthood was continued in his line unto the reign of Solomon. No notice is taken by her of the death of her brother-in-law.
"She bowed herself, and travailed": Put herself in a posture for travailing; perceiving she was coming to it, she fell upon her knees, as the word used signifies; and we are told, that the Ethiopian women, when they bring forth, fall upon their knees, and bear their young, rarely making use of a midwife, and so it seems it was the way of the Hebrew women.
"For her pains came upon her": Sooner it is very probable than otherwise they would, which is sometimes the case, when frights seize a person in such circumstances: or were "turned upon her"; they ceased, so that she could not make the necessary evacuations after the birth, which ensued in her death. Some render it, "her doors were turned", or changed; the doors of her womb (as in Job 3:10), though these had been opened for the bringing forth of her child, yet were reversed, changed, and altered, so as to prevent the after birth coming away, which caused her death.
The shock of the loss of the Ark, and the death of her husband, and father-in-law brought on premature labor.
1 Samuel 4:20 "And about the time of her death the women that stood by her said unto her, Fear not; for thou hast borne a son. But she answered not, neither did she regard [it]."
Her death that quickly came on after she was brought to bed.
"The women that stood by her": Who were called to her labor, and assisted in it.
"Said unto her, fear not, for thou hast born a son": Perceiving that she was very low spirited, they endeavored to cheer and comfort her, by observing to her that the worst was over; and besides she had brought forth a man child, which was usually a matter of joy to a family, and particularly to the woman that bears it, which causes her to forget the sorrows and pains she has gone through in bearing it (John 16:21).
"But she answered not, neither did she regard it"; said not one word in answer to them, nor was the least affected with joy and pleasure at what they related to her. Being not only a dying woman, on the borders of another world, and so had no relish for temporal enjoyments. But also overcome with grief with what had happened, not only to her family, but more especially to the Ark of God.
The women who attended her at the baby's birth tried to cheer her up, by telling her that she had a son. She was so near death herself that she did not respond to their news.
1 Samuel 4:21 "And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband."
The name "Ichabod" means "Where Is the Glory?" It takes its place among several Old Testament compound names that bear the common Semitic word "I" as their first element, such as Job and Jezebel. The old tradition handed down since the days of Josephus that the "I" had a negative force is doubtless incorrect.
The word "departed" carries the idea of having gone into exile. Thus, to the people of Israel, the capturing of the Ark was a symbol that God had gone into exile. Although this was the mindset of Israel, the text narrative will reveal that God was present, even when He disciplined His people (see note on Ezek. 10:18-19).
She, undoubtedly, had heard that she had a son, because she named the baby Ichabod. "Ichabod" means "where is the Glory". The spirit of the LORD had been removed from them. She was aware that Israel had caused God to remove from them. She grieved greatly over the loss of the Ark, the death of her husband and her father-in-law.
1 Samuel 4:22 "And she said, The glory is departed from Israel: for the ark of God is taken."
The capture of "the Ark" signaled a problem between God and His people. Israel had fallen into apostasy and believed they could make God do their will. Even the priest and his sons were not following God's ways.
We see why she named her baby Ichabod. The glory of the LORD had been taken away because the Ark was taken by the heathen Philistines.
1 Samuel Chapter 4 Questions
1. Where did Israel pitch their tents, when they went out against the Philistines?
2. The word of Samuel is actually a Word from ________.
3. What one word shows us this is a continuation of the last chapter?
4. Why was God speaking through Samuel at this time?
5. What does "Ebenezer" mean?
6. What does "Aphek" mean?
7. How many of Israel was slain in the first battle?
8. What question did the elders ask, when they came back into the camp?
9. What did they go and bring out of Shiloh, to insure their victory?
10. Why are the blessings of God not with them?
11. They are using the Ark, as if it is what?
12. Who, probably, suggested they go get the Ark?
13. What is symbolized by the Ark?
14. Who were with the Ark?
15. Why did the Israelites shout?
16. What effect did this have on the Philistines?
17. Who were they afraid of?
18. What did the leader of the Philistines tell them to do?
19. What is the word "Gods" translated from in verse 8?
20. The plagues actually happened where?
21. What would have been worse than death for these Philistines?
22. How many Israelites died in this battle?
23. Why were they called footmen?
24. What happened to Eli's sons?
25. What happened to the Ark?
26. Where was Eli waiting for news of the battle?
27. How old was Eli at this time?
28. What happened to Eli, when he heard the bad news?
29. What happened to Eli's daughter-in-law, when she heard of the loss of the Ark and her husband's death?
30. Who named the baby?
31. What did she name him?
32. What does "Ichabod" mean?
1 Samuel 5:1 "And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod."
"Ashdod" was one of the five principal Philistine cities (compare the note at Joshua 13:2-3). The other cities included: Gath (verse 8), Ekron (verse 10), Ashkelon (6:17), and Gaza (6:17), all of which were located in southwestern Canaan near the Mediterranean seacoast.
We remember, from a previous lesson, that Ebenezer was where the Israelite camp was. Now that Israel has lost the battle and the Philistines killed the priests, the Philistines have taken the Ark. The following is probably speaking of this same thing.
Psalms 78:60-64 "So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men;" "And delivered his strength into captivity, and his glory into the enemy's hand." "He gave his people over also unto the sword; and was wroth with his inheritance." "The fire consumed their young men; and their maidens were not given to marriage." "Their priests fell by the sword; and their widows made no lamentation."
Ashdod was one of the five most important cities of the Philistines.
Verses 2-5: "Dagon" was the father of the god Baal and was thought to supply both harvest and fertility (Judges 16:23-30). The capture of an enemy's god showed that the enemy was utterly conquered. Placing the "Ark of God," in the temple of their main god was the Philistines' way of displaying their god's supremacy. But the Lord had the final word, for He will not be mocked.
1 Samuel 5:2 "When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon."
"Dagon": Ancient literature identifies this deity as a fish god, whose image had the lower body of a fish and the upper body of a man. Dagon seems to have been the leader of the Philistine pantheon (Judges 16:23), and is noted to be the father of Baal. The placing of the Ark of God in the temple of Dagon was supposed to be a sign of Dagon's power and Yahweh's inferiority, a visual representation that the god of the Philistines was victorious over the God of the Hebrews. In addition, the textual connection of Dagon reinforces the affinity between the events written here and those in the life of Samson (Judges Chapters 13-16).
For "Dagon" (see the note on Judges 16:23).
Dagon was the Philistine false god of fertility of the earth. The statue of this false god was a man to the waist and a fish to the tail. The tail of the fish symbolized the need for water to a bountiful crop. The Ark symbolized the presence of God. To put the Ark by the side of this false god is blasphemous.
1 Samuel 5:3 "And when they of Ashdod arose early on the morrow, behold, Dagon [was] fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again."
"Fallen upon his face": Ironically, God Himself overturned the supposed supremacy of Dagon by having Dagon fallen over, as if paying homage to the Lord.
Even this false god, Dagon, had to bow to the presence of the One True God. The people should have realized why this happened, but they did not. They set this statue of the false god up again, at the side of the Ark. The false god had fallen down prostrate before the symbol of the LORD, the Ark.
1 Samuel 5:4 "And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him."
"Head ... hands were cut off": The first display of God's authority over Dagon was not perceived. God's second display of authority, the cutting off of Dagon's head and hands, was a common sign that the enemy was dead (Judges 7:25; 8:6; 1 Sam. 17:54; 31:9; 2 Sam. 4:12), and was to be understood as God's divine judgment on the false idol.
This was an interesting thing to happen. The head and the palms were not broken off, but cut off. Not only were they cut off, but placed at the entrance of the threshold, where all who entered would have to see them. This completely defames this false god. It not only destroys his existence (cut off head), but destroys any work he might do (the palms of the hands). This false god had been defamed and dismembered by the presence of the Spirit within the Ark.
1 Samuel 5:5 "Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day."
"Tread on the threshhold": Because the head and hands of Dagon fell on the threshold, superstition developed that it was cursed; therefore, the Philistines would not tread on it.
"Unto this day": This phrase supports the claim that the writer was living at a time removed from the actual event itself. This phrase and phrases equivalent to it are found throughout 1 and 2 Samuel (1 Sam. 6:18; 26:6; 30:25; 2 Sam. 4:3; 6:8: 18:18).
These evil people did not even stop worshipping this false god after this happened. They just stopped walking on the threshold of the entrance of the place they worshipped. They are so blind.
Verses 6-12: God struck the Philistines with "tumors" for stealing the Ark. The early Latin manuscripts also include statements about rats springing up all over the city (6:4), causing panic and death. Some commentators have conjectured the bubonic plague.
1 Samuel 5:6 "But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, [even] Ashdod and the coasts thereof."
"The hand of the Lord was heavy": In contrast to the hands of Dagon being cut off, symbolizing his helplessness against the power of Yahweh, the Lord was pictured to be actively involved in judging the Philistines. The imagery of God's hand is found throughout the Ark narrative (4:8; 5:6-7, 9, 11; 6:3, 5 9).
"Emerods": It has been suggested that this word refers to the sores or boils caused by an epidemic of the bubonic plague carried by rats (6:4-5). The spread of the disease and its deadly effect (5:6, 9, 12; 6:11, 17), make this a likely view.
Various conjectures have been made for the Hebrew word translated "emerods". Josephus suggested that the problem stemmed from dysentery, a suggestion also made as a marginal reading in the Hebrew text. The consonantal text reads a word meaning "swellings," "boils" or "tumors." Accordingly, most commentators since Martin Luther have held that the disease involved here was bubonic plague (see the note on 6:4-5).
This is a plague that God sent upon these evil people. "Emerods" means tumors. Some believe they were tumorous hemorrhoids. In some other places, it means eating ulcers, or the diseases of Egypt. It really does not matter what it was, it was terrible enough to kill many of them.
1 Samuel 5:7 "And when the men of Ashdod saw that [it was] so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god."
Now their eyes were opened to see that, though they had vanquished the Israelites, they could not stand before the God of Israel.
"For his hand is sore upon us, and upon Dagon, our god": Not the hand of the Ark, unless they took it for a god, but the hand of the God of Israel; in this they were right, and seem to have understood the case better than the other lords they after consulted. His hand was upon Dagon, as appeared his fall before the Ark and upon them by smiting with the hemorrhoids (bleeding piles known to the ancient Romans as marisca, but more probably malignant boils of an infectious and fatal character).
They have finally realized that this and the problem with their false god are because they have the Ark of God. They would like to get rid of the Ark of God and perhaps the plague will leave. They do recognize that the God of Israel has brought this upon them. It does look like they would realize that Dagon is a false god, but they do not.
1 Samuel 5:8 "They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about [thither]."
"Lords of the Philistines": Refers to those men who ruled the chief Philistine cities as kings (see note on 4:1).
"Let the Ark ... be carried ... unto Gath": They seem to have been possessed with a superstitious conceit that there was something in the place which was offensive to the God of Israel, and therefore removed the Ark from Ashdod, to which and its coasts they supposed the plague, for some particular reasons, was confined. Or they thought it had come upon them by chance, or for putting the Ark into Dagon's temple, which they resolved they would not do.
"Gath": Another main Philistine city, located about 12 miles east of Ashdod (5:1).
This is another of the 5 most important cities of the Philistines. Philistia was governed by 5 princes. These 5 main cities were the headquarters of these princes. The Philistines would like to keep the Ark, as long as it is in some other city, except their own.
1 Samuel 5:9 "And it was [so], that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts."
And at last it was placed it in the city of Gath.
"The hand of the Lord was against the city with a very great destruction": Greater than that at Ashdod, more persons were destroyed; the distemper sent among them was more epidemic and mortal.
"And he smote the men of the city, both small and great": High and low, persons of every class, rank, and station, young and old, men, women, and children.
They had emerods in their secret (or hidden) parts, That is, internally, in their hinder parts; which is the worst kind of emerods, as all physicians acknowledge, both because their pains are far more sharp than those of the other kind, and because the malady is more out of the reach of remedies (for emerods, see verse 7 notes for hemorrhoids).
These tumors that the men of the city of Gath got when they moved the Ark there were just as terrible as they had been in the last city. This plague was definitely caused by the presence of the Ark in their city. They have committed a terrible sin by taking the Ark.
1 Samuel 5:10 "Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people."
"Ekron": With judgment on Gath, the Philistines sent the Ark away to the next main city to see if God was behind their calamity. Located about 6 miles north of Gath, it was the closest major Philistine city to Israel's border.
"The Ark ... to slay us": The cry of the Ekronites was an admission that the Philistines had gotten the message that God was the source of their troubles. It is curious that the Philistines knew of God's power to smite the Egyptians (4:8), yet they proudly believe themselves stronger than Egypt. The severity of the plagues grew increasingly worse (in verses 6-12), corresponding with the failure of the Philistines to humble themselves before God. Their actions were very similar to those of the Egyptians (Exodus Chapters 5-14).
This is the third of the five important cities of the Philistines. It was no different here. The people began to cry out for the Ark to be removed from their city. They are afraid of the Ark. They are aware that the power the Ark represented; was more powerful than they could handle.
1 Samuel 5:11 "So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there."
As the men of Ashdod had done before for the same reason (see 1 Samuel 5:8).
"And said, send away the Ark of the God of Israel": As these lords were united in their government, and made one common cause of it against Israel, one could not dispose of this capture without the consent of the rest; otherwise the lord of Ekron, with his princes, were clearly in it that it was right and best to send it away out of any of their principalities.
"And let it go again to its own place": To the land of Israel and Shiloh there, though to that it never returned more.
"That it slay us not, and our people": That is, all of them, for great numbers had been slain already, as follows.
"For there was a deadly destruction throughout all the city": A mortal disease went through the whole city, and swept away a multitude of people.
"The hand of God was very heavy there": It seems by the expression to haste been heavier on the inhabitants of this city than upon those of Ashdod and Gath, which made them the more pressing to get rid of the Ark.
There was death and the plague in every city where the Ark went. Now, they have called all the princes together to get permission to send the Ark back to the Israelites. There were many dying from the plague and those who lived had the emerods.
1 Samuel 5:12 "And the men that died not were smitten with the emerods: and the cry of the city went up to heaven."
Smitten with either some plague or ulcer as may be thought from verse 6; or of the emerods; which infested and tormented even those whom it did not kill.
"The cry of the city": Or, of that city where the Ark was; and the city is put for the people inhabiting it.
"And the cry of the city went up to heaven": Not that it was heard and regarded there, but the phrase is used to denote the greatness of it, how exceeding loud and clamorous it was; partly on the account of the death of so many of the inhabitants, their relations and friends; and partly because of the intolerable pain they endured through the emerods.
This was a cry of despair. It was a cry for help. Their false god could not help them against God. The prince of Ekron does not want the Ark. He wants to send it home and stop the plague.
1 Samuel Chapter 5 Questions
1. Where did the Philistines first take the Ark?
2. Ashdod was one of the ________ most important cities of the Philistines.
3. Where did they put the Ark for keeping?
4. Dagon was the false god of ____________.
5. What did it look like?
6. What did the fish part of the statue symbolize?
7. The Ark symbolized the presence of ________.
8. When those of Ashdod arose the next morning, what did they find?
9. Even this false god, Dagon, had to bow to ________.
10. After they set the statue of the false god back up, what did they find the second day?
11. Where were the palms of the hands found?
12. The false god had been ___________ and ______________ by the presence of the Spirit within the Ark.
13. What do the priests and the Philistines do even today, when they go to the temple of their false god?
14. What plague did God send on Ashdod?
15. What does "Emerods" mean?
16. How bad was the plague?
17. What conclusion did the people of Ashdod come to about the Ark?
18. Where did they send it next?
19. What happened there?
20. Where was the third place they sent the Ark?
21. What did the people there cry out?
22. Why did all the lords of the Philistines gather for a meeting?
23. What happened everywhere the Ark went?
Verses 1-5: The Philistine "priests and diviners," tasked with determining how to ease the heavy hand of God on their people (5:11), ultimately devised a plan for returning the Ark to its rightful "place" in Israel.
1 Samuel 6:1 "And the ark of the LORD was in the country of the Philistines seven months."
Seven months the Philistines were punished with the presence of the Ark; so long it was a plague to them, because they would not send it home sooner. Sinners lengthen out their own miseries by refusing to part with their sins. The Israelites made no effort to recover the Ark. Alas! Where shall we find concern for religion that prevails above all other matters? In times of public calamity, we fear for ourselves, for our families, and for our country; but who cares for the Ark of God? We are favored with the gospel, but it is treated with neglect or contempt.
We need not wonder if it should be taken from us; too many persons, though the weight of calamities, would occasion no grief. There are multitudes that any profession would please as well as that of Christianity. But there are those who value the house, the word, and the ministry of God above their richest possessions, who dread the loss of these blessings more than death. How willing bad men are to shift off their convictions, and when they are in trouble, to believe it is a chance that happens. And that the rod has no voice which they should hear or heed!
The number "seven" means spiritually complete. The country of the Philistines means in the possession of the Philistines. They moved it from place to place. Everywhere it was taken, the people were stricken with emerods.
1 Samuel 6:2 "And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place."
"The priests and the diviners": These men of the Philistines, specifically identified in Scripture as having notable fame (Isa. 2:6), were summoned to figure out how to appease God so that He would stop the plague.
"Send it to his place": The Philistines understood that they had offended God. Their diviners decided to rightfully appease His wrath by sending the Ark back to Israel.
They have realized that the God of the Israelites, who this Ark represents, is too much for them and they want to get rid of it. They must however, be careful how they dispose of it. Diviners were there to tell them when would be the luckiest time for them to move it. "Diviners" were those who sat with the prophet and the elder. They are forbidden to Christians. The priests would decide just how they would return the Ark. The princes wanted to return it to the Israelites before it killed all of the Philistines.
1 Samuel 6:3 "And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you."
"Trespass offering": The purpose behind this offering was to both acknowledge and compensate for their trespass of dishonoring the God of Israel. These pagans recognized their sin and the need for manifest repentance, which they did according to their religious tradition by means of consecrated trespass or guilt offerings.
The trespass offering was given when a sin had been committed unintentionally. We must realize that, they would not have taken the Ark, had they known the trouble they would have had from taking it. They have decided to load gifts into the Ark to send back. The priests believe the people will be healed of the emerods the moment they send the Ark back. If they are not healed when the Ark leaves, then it was not God that brought the plague.
Verses 4-5: "Five Golden emerods" (or tumors), and "five golden mice" were made, one for each of the five "lords" of the five Philistine cities. Perhaps the Philistines thought that the making of the golden figures would heal the Philistines of the problems in the physical world that corresponded to them via sympathetic magic. They may also have constituted a compensatory payment to Israel's God. The linking of tumors and mice is significant and may point to the existence of bubonic plague in the area. If so, it attests to the careful observation of the whole problem by the people of ancient Canaan.
1 Samuel 6:4 "Then said they, What [shall be] the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, [according to] the number of the lords of the Philistines: for one plague [was] on you all, and on your lords."
"Five golden emerods, and five golden mice": It was their custom to make models of their sores (and the mice which brought the plague), in hopes that the deity would recognize that they knew why he was angry and remove the evil which had fallen upon them. The context (of verse 17), suggests that the items were in the writer's presence at the time the account was recorded. The number 5 represents each of the Philistine cities and lords affected by God's judgment.
This indicates there must have been a plague of mice as well as the emerods. It also indicates that everyone had the problem, because it says (on you all). The five mice made of gold and the five emerods made of gold were to be sent away with the Ark. In a sense, it was as if they were containing the plague to be sent away. There were five of each because there were five princes.
1 Samuel 6:5 "Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land."
"Give glory unto the God of Israel ... he will lighten his hand": While sympathetic magic was the Philistine custom, this statement expressly affirms the intention behind the offerings: They were to halt the dishonor, confess their sin and give glory to the God of Israel by acknowledging who it was that they had offended and who was the supreme Deity.
We see in this, a recognition that the God of Israel is far too great for them or their false gods to handle. It is possible, that the mice were a symbol of the plague, and not necessarily a literal overrun of mice.
1 Samuel 6:6 "Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?"
"Wherefore then do ye harden your hearts": The diviners correlate the Philistines' actions of not recognizing God with those of Pharaoh and the Egyptians. This is the same word "harden" that was used (in Exodus 7:14; 8:15, 32). It is an interesting correlation, because the dominant purpose in Exodus Chapters 5-14 is that the Egyptians might "know that I am the Lord" (Exodus 7:5).
Someone is very familiar with the plagues that came on Egypt, when the Pharaoh would not let the people go. They are even aware that the hardness of the Pharaoh's heart is what brought worse and worse plagues on Egypt, until in the end he did let the people go. This is saying, let's not harden our hearts and have more plagues worse than the one we have.
Verses 7-12: It is unlikely that untrained "milk cows" could pull a cart together, and if they did, they would seek to return to their calves. For the cows to pull toward Israel ("Beth-shemesh" was one of its Levitical cities), would prove God was miraculously at work.
1 Samuel 6:7 "Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:"
"On which there hath come no yoke": To know without a doubt that the God of Israel was behind all of their troubles, the diviners devised a plan that would reveal whether God was the One responsible. Using cows which had "never been yoked" meant using animals that were untrained to pull a cart and probably would not go anywhere.
"Bring their calves home from them": The second element in their plan was to use nursing cows taken away from their calves. For the cows unnaturally to head off in the opposite direction from their calves would be a clear sign that the cause of their judgment was supernatural.
That cows should leave their suckling calves to go to Israelite territory would signify to the Philistines that their problems had come as a judgment from the God of Israel.
This is just saying this must be a new cart that had never had a load on it before. The milk cows were to be untrained to the yoke. They will take their calves off them, so they will not follow the milk cows.
1 Samuel 6:8 "And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go."
"And lay it upon the cart": Which God winked at in them, both because they were ignorant of God's law to the contrary, and because they had no Levites to carry it upon their shoulders.
"In a coffer by the side thereof": For they dared not presume to open the Ark, to put them within it.
They do not open the Ark. They put the trespass offering of gold in a separate container beside the Ark on the cart. They were actually afraid of the Ark. "Send it away" means there would be no one leading the cart on which the Ark sat.
1 Samuel 6:9 "And see, if it goeth up by the way of his own coast to Beth-shemesh, [then] he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us: it [was] a chance [that] happened to us."
"Beth-shemesh": Named "house of the sun" and located in the Sorek Valley, this was a Levitical city about 15 miles west of Jerusalem. Originally designated for the descendants of Aaron (Joshua 21:16), it was chosen to be the destination of the cows pulling the cart.
This will be one more sign to these people, that the God of Israel brought the plague upon them for taking the Ark. If it goes home, it is God. If it does not go home, but stays with them, it will be a sign that this plague was just something that would have happened anyway even without the Ark. The Philistines did not understand about the God of Israel and they began to regard the Ark itself as God. Beth-shemesh was now in the hands of Judah. It was a city of the priests.
1 Samuel 6:10 "And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:"
Made a new cart; not the lords of the Philistines, but workmen by their orders.
"And took two milch kine, and tied them to the cart": With the gear that horses, asses, or oxen, were usually fastened to a carriage they drew.
"And shut up their calves at home": Or, "in the house"; the cow house or stable where they used to be put; this they did to restrain them from following the cows, which would disturb them in drawing the cart.
1 Samuel 6:11 "And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods."
Perhaps the same men that made the cart; however they were the Philistines, yet were not punished for touching it, as Uzziah was, though an Israelite (2 Sam. 6:6).
"And the coffer with the mice of gold, and the images of their emerods": Which coffer was placed in a purse or bag hung at the side of the Ark, with the golden mice and emerods in it.
This just means they took the advice of their priests and did as they suggested.
1 Samuel 6:12 "And the kine took the straight way to the way of Beth-shemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after them unto the border of Beth-shemesh."
"Lowing as they went": With the moaning from instinctive unwillingness to leave their calves behind, the cows went straight to Beth-shemesh, not turning to the right or left, leaving the inescapable conclusion that God had judged them.
There was no one leading these milk cows. They went directly to Beth-shemesh leaving no doubt that this was indeed, the LORD who had sent this plague to them. The lords of the Philistines did not want to take someone else's word that they went there without someone leading them. They followed to see for themselves what would happen.
1 Samuel 6:13 "And [they of] Beth-shemesh [were] reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see [it]."
"Reaping their wheat harvest": Sometime in June. These harvests were accomplished with the whole city participating.
This was at the time of the wheat harvest. Everyone was in the field harvesting the wheat. They had been without the Ark for seven months and are thrilled that it is back. The Ark symbolized the presence of God to the Israelites. They felt when the Ark was there, God was residing with them.
1 Samuel 6:14 "And the cart came into the field of Joshua, a Beth-shemite, and stood there, where [there was] a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD."
"Joshua, a Beth-shemite": The cows stopped in the field of Joshua, where there was a large stone which was verifiable to the writer at the time the account was written.
"Burnt offering": Because the cows and cart were used for sacred purposes, they could not be used for normal everyday purposes. Therefore, the men of Beth-shemesh sacrificed the cows using the cart for the fire.
The "they" that broke up the cart for firewood would, possibly, have been the priests; because no one was to touch the Ark but those appointed of God for that job. This great stone was a natural altar. The milk cows were the offering. This would have been an unusual offering. Usually the male was offered and it must be a young animal.
1 Samuel 6:15 "And the Levites took down the ark of the LORD, and the coffer that [was] with it, wherein the jewels of gold [were], and put [them] on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD."
"Levites": the men of Beth-shemesh, being Levites, were qualified to move the Ark.
"Put them on the great stone": The stone mentioned was used as a pedestal for both the items of gold and the ark. At the time the account was written, it stood as a witness that God had returned to the land.
This was a Levitical city so the people, as well as the priest, should be well acquainted with the law. The offerings must also be done by the priest. Some of the things they were doing, even with the offering, were not in full keeping of the law. They were, however, overjoyed at the return of the Ark. This offering was acceptable to the LORD because of their attitude.
1 Samuel 6:16 "And when the five lords of the Philistines had seen [it], they returned to Ekron the same day."
"Five lords of the Philistines": The lords of the Philistines, upon seeing that the Ark arrived safely, returned to Ekron.
We remember these five lords of the Philistines had come to see with their own eyes that the Ark had gone to Beth-shemesh. They have stayed a little way off so as not to be captured. They went back to Ekron to tell the news.
1 Samuel 6:17 "And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;"
These were returned along with the Ark.
"For Ashdod one, for Gaza one, for Ashkelon, one, for Gath one, for Ekron one": Which were the five principalities of the Philistines that belonged to the five lords before mentioned; and each of these were at the expense of a golden emerod, and sent it along with the Ark to make atonement for the offence they had been guilty of in taking and detaining it.
These five cities had five princes who headed them. They represented the entire Philistine people. It is interesting to me, that the number "five" means grace. It is the grace of God that saves any of us.
1 Samuel 6:18 "And the golden mice, [according to] the number of all the cities of the Philistines [belonging] to the five lords, [both] of fenced cities, and of country villages, even unto the great [stone of] Abel, whereon they set down the ark of the LORD: [which stone remaineth] unto this day in the field of Joshua, the Beth-shemite."
That is, as many golden mice as there were cities under the jurisdiction of the five lords, which are the same before mentioned: both of fenced cities and of country villages; walled and un-walled towns. It seems by this, as it was but reasonable it should be that the several villages adjacent and belonging to the five principal cities contributed their part towards the expense of the five golden emerods, and five golden mice. Since they were afflicted both in their persons; but especially in their fields as well as those in the cities.
"All the cities": This was either to show that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name and at whose charge these presents were made. Or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned (1 Sam. 6:17), because it may seem the cities only, or principally, were pestered with that disease.
"The great stone of Abel": Which is mentioned as the utmost border of the Philistines' territory to which the plague of mice did extend; the word stone being easily understood out of (1 Samuel 6:14), where this great stone is expressly mentioned, as the place on which the Ark was set.
In the trespass offering, they were saying that they unknowingly sinned against God. It seemed that the mice of gold were more than five because each little village sent a golden mouse. They tried to all participate in the trespass offering. The stone that the Israelites offered on here was memorialized and kept as a reminder of this happening.
1 Samuel 6:19 "And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter."
This action on the part of the men of Beth-shemesh constituted the sin of presumption. This is first addressed (in Num. 4:20 and is mentioned again in 2 Sam. 6:6-7).
The presumptuous mishandling of the "Ark" was inexcusable for men from a priestly city (Num. 4:5-6, 15-20). To mishandle, abuse, or violate the sanctity of the Ark was a grievous sin (2 Sam. 6:6-8).
It seemed that, after they sacrificed to God, they got curious and opened the ark and looked in. Even the Philistines were smarter than that, and they did not know the law. Everyone who looked into the ark was killed. This was forbidden and they knew that it was forbidden. The punishment for a sin in full knowledge is greater than a sin of ignorance. They were sorrowful after it happened. They were lamenting for the dead not repenting of the sin.
1 Samuel 6:20 "And the men of Beth-shemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us?"
"Who is able to stand before ... God": This question climaxes the narrative of the ark. No one is able to stand against God's judgment. This applied to the people outside the covenant as well as those under the covenant. Presumption before God is unacceptable.
"To whom shall he go": The expression was used to denote the desire to take the Ark away from them.
The answer is no one. This was a city of priests, who should have known better than to look into the Ark. This is possibly why the punishment is so severe. This group of priests was trying to get someone to take the Ark. This is so sad, since this is where God had it sent from the Philistines. It is as if they are blaming God for what happened. It was their sin of looking into the Ark which caused the deaths. They do not want to take the blame for their own sins.
1 Samuel 6:21 "And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, [and] fetch it up to you."
"Kirjath-jearim" was a fortified city that originally belonged to the Gibeonites. It is first mentioned as a member of a Gibeonite confederation of four fortress cities which also included Gibeon, Chephirah, and Beeroth (Joshua 9:17). Kirjath-jearim was also known as Baalah (Joshua 15:9), Baale of Judah (2 Sam. 6:2), Kirjath-baal (Joshua 15:60), and Kirjath (Joshua 18:28). These names suggest it was an old Canaanite "high place," a place of idolatrous worship.
The city was originally assigned to the tribe of Judah (Joshua 15:60), and later given to Benjamin (Joshua 18:14-15, 28). Kirjath-jearim was on the western part of the boundary line between Judah and Benjamin (Joshua 15:9). When the Ark of the Covenant was returned by the Philistines it was brought to this city (7:1-2). The Ark remained here for 20 years, and it was from Kirjath-jearim that David transported the Ark to Jerusalem (2 Sam. 6:2-3). Kirjath-jearim has been tentatively identified with the area of Abu Ghosh about eight miles northwest of Jerusalem on the Jaffa Road.
This city was possibly chosen, because it was the nearest city of any size. "Kirjath-jearim" means city of forests. This was not a true statement. The Philistines had not brought it. They had loosed it and it had come home. This is a Gibeonite town first assigned to Judah. Afterward it went to Benjamin.
1 Samuel Chapter 6 Questions
1. The Ark of the LORD was in the country of the Philistines _______ months.
2. What does the number "seven" mean?
3. Everywhere the people took the Ark; the people were stricken with ___________.
4. Who did the Philistines call together, to decide what to do about the Ark?
5. What is a "diviner"?
6. Why did the princes want to return the Ark to the Israelites?
7. What did they decide should be sent back with the Ark?
8. The __________ offering was given, when a sin had been committed unintentionally.
9. What was the trespass offering they were to send back?
10. What were the mice made of?
11. How do we know the plague was on everyone?
12. How many emerods made of gold did they send?
13. What did the sending of the emerods away to Israel symbolize?
14. What are the Philistines admitting about God, when they send the offering with the Ark to Israel?
15. What did the Philistines know about the plagues in Egypt?
16. What would they carry the Ark on?
17. What would pull the cart?
18. What would be absolute proof to these people, if this plague was from God, or not?
19. Where does the cart go?
20. What were the people doing, when they looked up, and saw the Ark coming?
21. What did the Ark symbolize?
22. This great stone was a natural _________.
23. Why was this a good choice of cities for the Ark to come to?
24. Who had followed the Ark, to see where the milk cows took it?
25. What were the Philistines saying with the trespass offering?
26. What did the Israelites do with the milk cows that pulled the cart?
27. Who is able to stand before the holy LORD God?
28. Where was the Ark sent next?
29. What does the name of the city mean?
Verses 1-2: Significantly, the "Ark" was not returned to Shiloh from which it had been taken into battle (4:4). Archaeological evidence suggests that Shiloh may have been destroyed in the campaigning, hence the Ark was taken to "Kirjath-jearim," situated northwest of Jerusalem, where it remained until David brought it to Jerusalem (2 Sam. 6).
1 Samuel 7:1 "And the men of Kirjath-jearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD."
The Israelites brought the ark to "Kirjath-jearim rather than to Shiloh because the Philistines had destroyed Shiloh.
The house of Abinadab in the hill is, probably, the same as Gibeah. They had an entirely different attitude. The Ark was handled with great respect by just the Levites. This Abinadab was a Levite and his son Eleazar, was sanctified to take care of the Ark.
Verses 2-4: After 20 years of silence from on high, the Israelites truly repented. Putting away the images of the "Baals and the Ashtoreths" signified their turn from idolatrous worship and back "to the Lord". Ashtoreth was the Canaanite goddess of fertility (Joshua 24:23; Judges 2:13; 10:16).
1 Samuel 7:2 "And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD."
"Twenty years" (coupled with verse 3), the 20 years designated the period Israel neglected God and chased after foreign gods. After those 20 years, Israel returned to the Lord.
This was a long 20 years. It seemed the Philistines were still very powerful opponents of the Israelites. There was not a national worship going on at this time. It appears, the Ark abode there with very little worship going on. During this time, Samuel is trying to get the people to repent of their evil. There needed to be a national repentance, before the LORD would bless Israel again. They were sad and lamenting their separation from the LORD's blessings, but they were not repenting.
Verses 3-4: For "Ashtaroth" and "Balaam" (see the note on Judges 2:11-15).
1 Samuel 7:3 "And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, [then] put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines."
"Return unto the Lord with all your hearts ... He will deliver you": This statement recalls the cycle in the book of judges: apostasy, oppression, repentance and deliverance. It previews the contents of this chapter.
It seemed that Samuel was a lone voice crying out for the nation to repent. They needed to stop lamenting and start doing what would put them in good standing with God. They still worshipped their false gods and specifically Ashteroth. They must have a total change of heart. The following is a promise to the people from God.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
This is not true just for these Israelites; it is true in our day as well. God will always deliver His people, if they will put 100% of their trust in Him.
1 Samuel 7:4 "Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only."
"Baalim and Ashtaroth": Most dominant of the Canaanite pantheon, these deities were the fertility gods which plagued Israel. "Baal" and "Ashtaroth" are plurals of majesty, which signify their supreme authority over other Canaanite deities. Ashtaroth represented the female goddess, while Baal represented the male sky god who fertilized the land.
Finally it appears; they did put away their false gods and served the LORD only. Baal and Ashteroth were the national false gods of the Philistines. This in effect was a statement against the Philistines, as well as the false gods.
1 Samuel 7:5 "And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD."
"Mizpeh" (Mizpah) was a city of Benjamin in the region of Geba and Ramah about eight miles north of Jerusalem (1 Kings 15:22). Samuel assembled the Israelites for prayer at Mizpeh after the Ark of the Covenant was returned from Kirjath-jearim (verses 5-6). Saul was first presented to Israel as king at this city (10:17, 24). Mizpeh was also one of the places that Samuel visited on his annual circuit to judge Israel (verses 16-17). Mizpah was one of the sites fortified against the kings of the northern tribes of Israel by King Asa (1 Kings 15:22). After the destruction of Jerusalem (in 586 B.C.), Gedaliah was appointed governor and his residence was at Mizpah (2 Kings 25:23, 25). At this time, Mizpah became the capital of the Babylonian province of Judah. After the Babylonian captivity, Mizpah was re-inhabited by Israelites (Neh. 3:7, 15, 19).
"I will pray": Samuel was a man of prayer (7:8-9; 8:6, 12:19, 23; 15:11).
Mizpeh was up on a high hill. We said, in the verse above, to denounce the false gods of the Philistine was a revolt against the Philistines. "Mizpeh" means watch tower. This was a high area where they could see their enemy coming.
1 Samuel 7:6 "And they gathered together to Mizpeh, and drew water, and poured [it] out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh."
"Drew water, and poured it out before the Lord": The pouring out of water before the Lord was a sign of repentance. This act is repeated (in 2 Sam. 23:16).
"We have sinned against the Lord": The symbol of Samuel pouring out the water and the acknowledgment of the people reveal a situation where true repentance had taken place. The condition of the heart superseded the importance or righteousness of the ritual.
"Samuel judged": At this point Samuel is introduced as the judge of Israel. His judgeship encompassed both domestic leadership and the conduct of war. The word links the text back to the last comment about Eli who judged 40 years (4:18). Samuel is known to be the one taking over Eli's judgeship. He served as the last judge before the first king (1 Sam. 8:5).
The pouring out of water symbolized a repentant heart "Poured" out in submission and personal trust before God (Psalm 62:8; Lam. 2:19). This was an act of self-denial and humility. It signified pouring out their hearts and, along with the whole burnt offering (in 7:9), complete repentance.
The "pouring out of the water" symbolized their sorrow for the sins they had committed. They fasted and dedicated themselves again to the LORD. Samuel had been a prophet and now, he is a judge of Israel. In fact, he is the last of the judges. Samuel would be their leader against the Philistines.
1 Samuel 7:7 "And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard [it], they were afraid of the Philistines."
"Israel ... afraid of the Philistines": When Israel hear that the Philistines had come up against them for war, they were afraid.
The Israelites gathering at Mizpeh was so great a number of people that the Philistines heard of it and came against Israel. These Israelites still had not learned to put their total trust in the LORD. They were afraid, when they heard the Philistines were coming.
1 Samuel 7:8 "And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines."
To whom they applied, not as the general of their forces, but as the prophet of the Lord; believing his prayers for them would be of more avail to them than an army of men so numerous, or so well equipped.
"Cease not to cry unto the Lord our God for us": He had been praying for them that day, and they desired he would continue praying for them, well knowing that the effectual fervent prayer of a righteous man avails much. They knew their salvation was of the Lord, and that he only could save them, and that he must be sought unto for it; and as Samuel had an interest in him, they beg he would continue to make use of it on their behalf. In which they expressed their trust in God, their regard to means, the duty of prayer, and the high esteem they had of the prophet of the Lord, whom they entreat to pray for them.
"That he will save us out of the hands of the Philistines": Who were now coming up against them, and who had for a long time tyrannized over them.
They call out to God to save them. They know that Samuel is in good standing with the LORD, so they ask him to pray for them to the LORD. Their only hope is in the LORD, because the Philistines have a mighty army.
1 Samuel 7:9 "And Samuel took a sucking lamb, and offered [it for] a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him."
After a lamb was eight days old, it was fit to be sacrificed to God (Exodus 22:30; Lev. 22:27).
"And offered it for a burnt-offering": For though he was not a priest, nor this place appointed for sacrifice, yet as a prophet he had authority from God to build an altar anywhere and offer sacrifices. Thus, other holy men, Gideon and Manoah, were warranted to offer extraordinary sacrifices, in places which God had not before appointed. And thus, we read of an altar he built in another place (1 Sam. 7:17), as Elijah did in following times.
"And Samuel cried unto the Lord": He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance.
"And the Lord heard him": Probably God answered Samuel as he did Manoah, by sending fire from heaven to consume the sacrifice, in testimony of his acceptance of it.
Notice the difference in the offering here, from when they offered the two milk cows. This was an offering, pleasing unto the LORD. The lamb was at least 7 days old or older, but was still a baby. Samuel is acting in the office of priest in this situation. He prays for the people to the LORD and the LORD hears and answers him.
1 Samuel 7:10 "And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel."
"The Lord thundered ... upon the Philistines": In a literal manner, the Lord did to His enemies what was said by Hannah in her prayer (2:10).
For "thunder" as a sign of the divine presence (see the note on Judges 5:19-21; compare 1 Samuel 2:10).
We see from this, that the Philistines were almost in the camp before the lamb finished burning. The LORD brought a thunderstorm of great magnitude on the Philistines, just as they were about to enter the camp. It was probably accompanied by lightning. Many were killed, and many others turned to run. They knew this attack was from the LORD.
1 Samuel 7:11 "And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until [they came] under Beth-car."
To which they were encouraged by hearing or perceiving that the army of the Philistines was discomfited by the thunder, and lightning, and earthquake.
"And pursued the Philistines": Who, when they came out, were fleeing from the opening earth, and frightened with thunder and lightning, and many were killed, and all put in disorder; so that they stayed not to engage in battle with Israel, and who had nothing to do but to pursue their enemy.
"And smote them": With what weapons of war they could get at Mizpeh, and with what some might have with them for private use, and in common wear; but more especially with the weapons of the Philistines, which they in their confusion and fright had thrown away.
"Until they came under Beth-car": A place so called; "car" signifies a lamb; here might be formerly a temple dedicated to the lamb, unless it had its name in memory of the lamb Samuel now offered, which was followed with such success. Josephus calls this place Corraea; and in the Targum it is Bethsaron, which signifies a fruitful field or champaign country.
It appears the LORD had killed so many that the others headed away from the hill. Just as they did so, Samuel sent the Israelites down on them with great force. The word "under" indicates that Beth-car was a place of safety like a cave.
1 Samuel 7:12 "Then Samuel took a stone, and set [it] between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us."
The Israelites recognized that their victory really came from God. A different location from the one mentioned (in 4:1 and 5:1). The name functions as the literary knot for the two ends of this unit (see note on 4:1).
"Hitherto hath the Lord helped us": This expression means that the Lord was the One responsible for getting Israel to this point. He was Israel's Sovereign One in times of both faithfulness and rebellion. He fought the battles and provided the blessings.
"Ebenezer" means help stone, or stone of help. The stone was a memorial for the help the LORD had given them in battle.
1 Samuel 7:13 "So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel."
"They came no more into the cost of Israel": The Lord gave Israel the victory over the Philistines, discontinuing their threat for the immediate future during Samuel's judgeship.
"All the days of Samuel": As the section opened (in 4:1), with Samuel pictured as God's agent, so here the section closed with the Lord working powerfully through all the days of Samuel.
The Philistines are not annihilated. They are subdued. In other words, they do not come against Israel again during the time of Samuel. The LORD fought for Israel while Samuel was alive.
Verses 14-17: "Amorites" is used here as a general term for all the various groups of the native Canaanite population. The Israelites at last achieved peace with both the Canaanites and Philistines, due to the godly leadership of "Samuel," Israel's last judge.
1 Samuel 7:14 "And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites."
"Ekron ... unto Gath": These two cities, mentioned earlier as chief Philistine cities (5:8, 10), became the eastern border of the Philistines. The territory to the east of these cities was freed from Philistine control and returned to Israel.
"Amorites": Whereas the Philistines resided in the coastal plains, the Amorites resided in the hills west of Israel between the Jordan Valley and the coastal plain. As with the Philistines, Israel was at peace with the Amorites.
We remember these cities had been counted in the 5 most important cities of the Philistines. It perhaps means they are on the border of the Israelite territory. The Israelites and the Amorites are friendly during this time. They both have the mutual enemy of the Philistines.
1 Samuel 7:15 "And Samuel judged Israel all the days of his life."
The influence and supreme power of Samuel only ended with his life. For a very long period, probably for at least twenty years after the decisive battle of Ebenezer, Samuel, as "judge," exercised the chief authority in Israel. The time at length arrived when, convinced by clear Divine monition that it was best for the people that a king should rule over them, Samuel the seer, then advanced in years voluntarily laid down his high office in favor of the new king, Saul. But his influence remained, and his authority, whenever he chose to exercise it, seems to have continued undiminished, and on momentous occasions. See for instance (1 Sam. 15:33), we find king and nation submitting to his counsel and expressed will.
We remember that Samuel had been dedicated to the LORD by his mother Hannah, even before he was born. He stayed in the service of the LORD until his death.
1 Samuel 7:16 "And he went from year to year in circuit to Beth-el, and Gilgal, and Mizpeh, and judged Israel in all those places."
"In circuit": The circuit was an annual trip made by Samuel; he would travel to Bethel, Gilgal, Mizpah, and return once again to Ramah, which allowed him to manage the affairs of the people.
He was like the supreme judge of these people. He went from city to city, judging the things too difficult for their local leaders to decide.
1 Samuel 7:17 "And his return [was] to Ramah; for there [was] his house; and there he judged Israel; and there he built an altar unto the LORD."
"Ramah" was the name of several sites in ancient Israel, the most famous of which was known as Ramah of Ephraim. It may be identified with the Arimathea of the New Testament (Matt. 25:57; John 19:38), and with modern Rentis, about 18 miles east of Joppa and northwest of Jerusalem. This Ramah was likely the birthplace, home and burial place of the prophet Samuel (verse 17; 19:18-23, 28:3), elsewhere referred to as Ramathaim-zophim (1:1). At Ramah, the elders of Israel demanded a king (8:4-5), Saul first met Samuel (9:6, 10), and David sought refuge from Saul (19:18: 20:1).
The first major division of the book (1:1 - 7:17), ends with Samuel returning to Ramah to judge the people.
Ramah was the home of his father and mother. His father Elkanah had been wealthy and owned much land. It appears that some of the inheritance went to Samuel and he lived in Ramah. He built an altar there on his own land it seems. He built a home and lived in Ramah. Samuel lived his entire life in the service of the LORD. We do not read of Samuel doing anything which would be displeasing to the LORD
1 Samuel Chapter 7 Questions
1. Where did the men come from to get the Ark?
2. What is, probably, the same as Gibeah?
3. How was the Ark handled?
4. Who was sanctified to take care of the Ark?
5. How long did the Ark remain in Kirjath-jearim?
6. The house of Israel lamented for the _________.
7. Who is trying to get the people to repent, and turn to the LORD?
8. What was the main thing they must do, to show they have turned to the LORD?
9. What were the names of the two false gods they did put away?
10. Turning from these false gods was a statement against the _______________.
11. Where did Samuel tell them to gather all Israel?
12. What does the name mean?
13. What did they do at Mizpeh, in the way of worship?
14. What did the pouring out of the water symbolize?
15. __________ would be their leader against the Philistines.
16. What did the Philistines do, when they heard about Israel meeting at Mizpeh?
17. How did the Israelites feel, when they knew the Philistines were coming?
18. What did they ask Samuel to do for them?
19. What did Samuel sacrifice to the LORD?
20. Samuel is acting in the office of _________ here.
21. What did the LORD do to fight for Israel?
22. What does "Ebenezer" mean?
23. Who became friends with Israel?
24. How long did Samuel judge Israel?
25. What did Samuel judge?
26. Where did Samuel return home to?
27. Samuel got his land from _____________.
Verses 8:1 - 15:35: This division of the book concentrates on the interaction between Israel, Samuel and Saul. These chapters begin with the elders of Israel coming to Samuel at Ramah (8:4), and conclude with Samuel's leaving Saul and returning to Ramah (15:34).
Verses 8:1 - 12:25: Describe the establishment of the kingship over the nation of Israel and the advent of Saul as the first king. These chapters are linked by reference to Samuel's being old (8:1; 12:2), and listening to "the voice of the people" (8:7, 9, 22; 12:1, 14-15).
Chapters 13:1-15:35 recount the failures of Saul as king over Israel. The events of these chapters are bracketed by two interactions between Saul and Samuel that both take place in Gilgal (13:4, 7-8, 12, 15; 15:12, 21, 33).
1 Samuel 8:1 "And it came to pass, when Samuel was old, that he made his sons judges over Israel."
"Samuel was old": Samuel was about 60 years of age (1043 B.C.). He appointed his two sons to serve as judges in Beer-sheba, a city about 57 miles south of Ramah.
The question is, how old is old here. Some have placed his age at just over 50 years of age here. Other scholars have placed his age at as much as 70. It is not an unnatural thing for a father to delegate some of his work to his sons when they become old enough to handle the job.
1 Samuel 8:2 "Now the name of his firstborn was Joel; and the name of his second, Abiah: [they were] judges in Beer-sheba."
"Joel": The name means "the Lord is God." "Abiah: the name means "my Father is the Lord."
Many times in the Old Testament, the meaning of people's names enter into the meaning of the Scripture. We can tell from these names that Samuel was fully aware of who the LORD was. He had named his sons with names that expressed the way he felt about the LORD. Beer-sheba was in the land of Judah not far from Ramah where Samuel lived.
1 Samuel 8:3 "And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment."
Like Eli before him, Samuel was too preoccupied with his ministry to properly oversee the spiritual upbringing of his own children.
"His sons walked not in his ways": The perverted desire for riches led Samuel's sons to take bribes and thereby pervert justice. These actions were strictly forbidden for judges (in Deut. 16:19). The sins of Samuel's sons became the pretext for Israel's demand for a king (verses 4-5).
Taking bribes was strictly forbidden. The Israelites prided themselves on the fairness of their judgments. This was a disgrace to Samuel.
Deut. 16:19 "Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous."
Samuel had lived an upright life. His sons are not following in their father's footsteps.
Verses 4-5: Like the surrounding nations, the people of Israel wanted "a king" who would visibly symbolize power and security and lead them into battle (Deut. 17:14-15). The Israelites, influenced by other nations, were no longer listening to Samuel.
1 Samuel 8:4 "Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,"
At some place of rendezvous appointed; these were the heads of the tribes, and fathers of the houses and families of Israel, the principal persons of age and authority.
"And came to Samuel unto Ramah": The place of his nativity and abode, and where he now dwelt, and judged Israel; they went in a very respectable body to meet him.
At the time this happened, Samuel had almost complete rule over the Israelites. He had not abused his leadership though. They are coming to complain of the actions of his sons. He is at his hometown of Ramah.
Verses 5-18: Although God had made provision long before for His own anointed "king" (Gen. 17:7; 49:10; Num. 24:17), and had laid down specific regulations for the kingdom (Deut. 17:14-20), the people's request was for a kingdom patterned after the "nations" around them. Such a king, of course, was to serve under God as the earthly representative of the true sovereign of the nation and of the universe (Psalms 2:6-9; 110:1; 146:10; Dan. 4:25); but such a one they did not request. Accordingly, both God and Samuel were displeased, and the people were given solemn warning as to just what their choice entailed. Archaeological confirmation of the accuracy of the warnings spelled out (in verses 11-18), comes from the excavations of ancient Alalakh and Ugarit.
1 Samuel 8:5 "And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations."
"Now make us a king ... like all the nations": When Israel entered the land, they encountered Canaanite city-states that were led by kings (see Joshua 12:7-24). Additionally, during the period of the judges, Israel was enslaved by nations that were led by kings (Judges 3:8, 12; 4:2; 8:5; 11:12). However, at the time of the judges there was no king in Israel (Judges 17:6; 18:1; 19:1; 21:25). As Israel lived in the land surrounded by nations that had kings, the desire arose for a king in Israel also. According to (Deut. 17:14), God knew this would be their desire and He would allow it to occur. However (verse 20), revealed a motive which was definitely counter to the Lord's will (see note on 8:20).
It is very interesting, to me, that the elders had enough confidence in Samuel to do right, that they even told him of the sins of his sons. They are not complaining about the rule of Samuel. If Samuel were younger, they would not need a king. He would rule them fairly. His sons were not dedicated as he was. They were greedy for filthy lucre. God does not want them to have an earthly king. He is their King. They want to be as the other nations around them who was ruled by a king.
Verses 6-9: A literal rendering of "displeased Samuel" is "evil in his sight". He knew the decision to appoint a king was a rejection of God's authority, with dire consequences for the nation. Compounding his sorrow was Samuel's awareness that his sons were not fit to succeed him.
1 Samuel 8:6 "But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD."
Not that they called him an old man, and suggested that he was incapacitated for his office, nor for observing the unbecoming walk of his sons, but for what follows: when they said, give us a king to judge us. What displeased him was, that they were for changing their form of government, not only to remove it from him, and his sons, but from the Lord himself, who was king over them. The ill consequences of which, many of them at least, he easily foresaw, and which gave him great uneasiness, both on account of the glory of God, and their own good. Insomuch, as Josephus says, he could neither eat nor sleep, but watched all night, and spent it in prayer.
"And Samuel prayed unto the Lord": To know his mind and will, and what answer he should return unto them.
Samuel was not displeased about their complaints about his sons. He was disappointed, that they did not realize that the LORD was their King. Samuel is a very dedicated man of the LORD. He never makes a decision like this without first finding the will of the LORD in the matter.
1 Samuel 8:7 "And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them."
"Hearken unto the voice of the people": The Lord had predicted that there would be kings over Israel (Gen. 35:11; 36:31; 49:10; Num. 24:7-9, 17; Deut. 17:14; 28:36). Here, the Lord told Samuel to obey the request of the people and give them a king.
"They have not rejected thee, but ... Me": The nature of this rejection of the Lord by Israel is explained (in verses 19-20).
The LORD agrees with Samuel, that the request of the people is wrong. He explains to Samuel that they wanted a king, not to get rid of Samuel. They were a rebellious house against the rule of the LORD. They could not see that they were so much better off than the heathen countries around them. They did not want a sovereign God. They wanted an earthly king.
1 Samuel 8:8 "According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee."
This was no new thing; all that they had done since they were wonderfully favored of God, as to be brought out of Egyptian bondage, was all of a piece with this. One continued series of ingratitude, of rebellion against God, and against his servants, that he employed under him, as Moses, Aaron, etc.
"Even unto this day, wherewith they have forsaken me, and served other gods": This is what this people were always addicted to, the easing off of worship and service of God, and go into idolatry.
"So do they also unto thee": Acted the like ungrateful part to him for all the service he had done them, from his childhood to that time. Wherefore, as the disciple is not above his master, nor the servant above his lord, if such things as before observed were done to Jehovah himself, Samuel could not expect to meet with better treatment, other than he had (see Matt. 10:24).
Even in the midst of all the miracles coming through the wilderness wanderings, they had rebelled against God. He had forgiven them over and over and they just went back into idol worship. They had never been faithful to God. He punished them when they fell into the worship of false gods, but they did not learn from this. He forgave them every time they cried out to him. They just would not remain faithful to God.
1 Samuel 8:9 "Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them."
"Protest solemnly unto them": Samuel obeyed the Lord by describing the behavior of a human king in verses 10-18. A king would:
The LORD is telling Samuel to tell them they can have an earthly king if they insist. He will explain to them exactly what they will be facing with a king. They have never served an earthly king and they have no idea what that means. Samuel will warn them of the consequences, if they do not take his advice, they will have to take the consequences.
1 Samuel 8:10 "And Samuel told all the words of the LORD unto the people that asked of him a king."
"That asked of him a king": Just as Hannah asked for a son (1:20), Israel asked for a king (see note on 9:2).
Samuel is always eager to do the will of God. Again, he does just exactly as God has told him.
Verses 11-18: God warned Israel that a king would pervert justice (8:14), and exact taxes (8:15). Indeed, Israel had 43 kings over a period of 450 years, and only eight followed the Lord. A human leader only created more problems for the nation.
1 Samuel 8:11 "And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint [them] for himself, for his chariots, and [to be] his horsemen; and [some] shall run before his chariots."
Not in which he ought to proceed, but what he will do: and this not the manner of one king, or of the first only, but of all of them. Of kings in general, who are commonly inclined to arbitrary power. So Aristotle in opposition to theocracy describes a full and absolute kingdom, as he calls it, when a king does all things according to his will. And observes, that he that would have the mind or reason preside, would have God and the laws rule; but he that would have a man to reign, adds also a lust, or one led by his own lust.
"He will take your sons, and appoint them for himself": For his own use and service, to wait upon him, to be his pages, or grooms, or guards.
"For his chariots": To take care of them, and drive them, though not without paying them for it. Yet this being but a mean and servile employment, and what they should be obliged to, whether they would or not. This is observed to show the tyranny and bondage to which they would be subject, when their sons otherwise might be free men, and possessed of estates and carriages of their own.
"And to be his horsemen": Or rather "for his horses", to take care of them, and go out along with him, and attend his person, whether when going to war, or on pleasure.
"And some shall run before his chariots": Be his running footmen, being swift of foot, and trained up for that service; some are naturally swift, as Asahel was (2 Samuel 2:18). Pliny speaks of some swifter than horses; and of the swiftness of some he elsewhere gives many surprising instances. It seems as if it was usual to have fifty such men to run before them (see 2 Sam. 15:1).
This is speaking of them not being able to choose whether they work for the king or not. He chooses whomever he wants and they must obey his command. The judges had lived simple lives and had not taken their sons to work for them. The king would have literally thousands, who were to serve him personally. They would lose their free way of life.
1 Samuel 8:12 "And he will appoint him captains over thousands, and captains over fifties; and [will set them] to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots."
Which though posts of honor, yet when they are not matter of choice, and especially being precarious, and depending on the arbitrary will of a prince, are not eligible, and less so to persons that choose another sort of life.
"And will set them to ear his ground": To plough it; not the same persons made captains of thousands and fifties, but others, whom he will employ in tilling and manuring his fields, and oblige them to it.
"And to reap his harvest": When it is ripe, and gathers it in, and brings it home into his barns and garners.
"And to make his instruments of war": As swords, spears, bows and arrows, most commonly used in those times.
"And instruments of chariots": Which seem to design chariots of war, and the iron spikes and scythes which were joined to them, to cut down the foot soldiers, when driven among them in battle, which are commonly called chariots of iron (see Joshua 17:16).
This will be almost like slave labor. They will not be free to raise their own crops. Those, whom the king chooses, will grow his crops and harvest them. They will lose all of their independence. They will not be building for themselves, but for the king.
1 Samuel 8:13 "And he will take your daughters [to be] confectionaries, and [to be] cooks, and [to be] bakers."
He will exercise as arbitrary a power over the women as over the men; whom he will make to serve in such employments as he shall think fit; either for nothing, or such wages as he shall please to give them. To have their daughters taken in this manner would be peculiarly grievous to the parents, and dangerous to themselves, because of the tenderness of their sex, and their liableness to many injuries.
"Confectionaries" here, are speaking of makers of perfumes and ointments. The cooking and baking are just speaking of working in the king's kitchen. Some of the kings were fond of women and had a large harem.
1 Samuel 8:14 "And he will take your fields, and your vineyards, and your oliveyards, [even] the best [of them], and give [them] to his servants."
Which includes the whole increase of their land, their corn, and wine, and oil; and it is these, the fruits of their fields, vineyards, and oliveyards, which are here meant.
For otherwise kings might not, and did not by their absolute authority, take away those from their subjects; otherwise Ahab would not have taken away Naboth's vineyard at once, nor would Jezebel have needed to have taken such a method she did, to put Ahab into the possession of it.
"Even the best of them, and give them to his servants": For their service; and which some restrain to times of war, when necessity obliged to use such methods.
Their land that they inherited from God will not be theirs to grow their own things. They will be working to benefit the king. The king will claim all of the good land for himself.
1 Samuel 8:15 "And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants."
Besides the several tenths which God hath reserved for his service and servants, he will, when he pleaseth, impose another tenth upon you.
"And give to his officers": Or to his eunuchs": Which may be properly understood, and may imply a further injury, that he should, against the command of God, make some of his people eunuchs, and take those into his court and favor which God would have cast out of the congregation.
This is speaking of a tax being levied on the people. This tax will be used to pay for the government the king sets up.
1 Samuel 8:16 "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put [them] to his work."
Into his own family, for his own use and service, if he wants them, or likes them better than what he has.
"And your goodliest young men": That are tall and lusty, comely and beautiful, of a proper stature and good aspect. And such in all countries used to be chosen for officers in courts, or attendants there; and so the Turks to this day pitch upon young men to attend on great personages, who are of a comely form, have admirable features, and are well shaped (see Dan. 1:4).
"And your asses, and put them to his work": Employ them in ploughing his fields, drawing his carriages, or bearing his burdens. And so any other cattle that would serve the same purposes, as oxen, camels, etc.
This will be forced labor for the king. They will lose their freedom. The king will choose the best of the young men and women to serve him.
1 Samuel 8:17 "He will take the tenth of your sheep: and ye shall be his servants."
As well as of their seed and vineyards; and not the tithe of their flocks only, but of their herds also, which are here included.
This statement generally includes all that has gone before. In other words, "Ye elders and chiefs of the people must make up your minds, in the event of electing a king, to the loss of all political and social freedom."
How bitterly the nation, even in the successful and glorious reign of King Solomon, felt the pressure of the royal yoke, so truly foretold by their last judge, is shown in the history of the times which followed the death of Solomon, when the public discontent at the brilliant but despotic rule of the great king led to the revolution which split up the people into two nations. (See 1 Kings 12:4).
Under this type of rule, there is only one who makes all the decisions, and he is the king. He will take what and whom he wants, whenever he wants to.
1 Samuel 8:18 "And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day."
"Ye shall cry out ... because of your king which ye shall have chosen": Samuel warned the people that they would live to regret their decision for a king and would later cry out for freedom from his rule (1 Kings 2:4).
"The Lord will not hear you" In contrast to the Lord's response to Israel during the period of the judges (Judges 2:18), the Lord would not be moved to pity and therefore would refuse to deliver the people out of the hand of their king who oppressed them.
There will be no need to cry out to the LORD in that day. These people (even after being severely warned), still chose an earthly king over their LORD. They have rejected the rulership of the LORD. He will not free them from something they willfully had gotten themselves into.
1 Samuel 8:19 "Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;"
"We will have a king over us": In spite of Samuel's warnings, the people demanded a king.
This house had been rebellious against God from the beginning. They believe they are rejecting Samuel here, when in fact, they are rejecting God. They have rejected being a people separate from the world. They want to be of the world, like everyone else.
1 Samuel 8:20 "That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles."
"Fight our battles": Up until this point, the Lord Himself had fought the battles for Israel and given continual victory (Joshua 10:14; 1 Sam. 7:10). Israel no longer wanted the Lord to be their warrior, replacing Him with a human king was their desire. It was in this way that Israel rejected the Lord (see verse 7). The problem was not in having a king; but, rather the reason the people wanted a king, i.e., to be like other nations. They also foolishly assumed there would be some greater power in a king leading them in battle.
This statement is exactly what God did not want them to do. The other nations around them depended on earthly strength to fight their battles. They were led by kings, who put their trust in horses and chariots. God had proved, over and over, that all Israel needed was Him. He was their strength in battle. No earthly king fights the battles. Their chosen army fights the battle. The king just gives the commands.
1 Samuel 8:21 "And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD."
They sneered at Samuel's description as a cause of obsessive fear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Nun. 23:9; Deut. 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (Deut. 17:14-20).
"And he rehearsed them in the ears of the Lord": Patiently, and without interruption; attentively heard them, took notice of them, laid them up in his memory. But gave no answer to them, but reported them to the Lord, privately, in a free and familiar manner, with great exactness, as they were expressed. This he did, not before the people publicly, but in secret prayer, seeking for direction what he should further do, or what answer he should return to them.
Samuel listened carefully to the answer of the warning the LORD had given them through him. He tries to give the answer, exactly as he had heard it.
1 Samuel 8:22 "And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city."
These are God's words of resignation as He grants the people's request. God sometimes lets people have their way so they will one day recognize their need for Him, so that the foolishness of men may be seen in clear distinction to God's holy purposes and standards (Prov. 9:9-10; Acts 17:26-27).
They have rejected the LORD for an earthly king. The LORD now gives His consent for Samuel to get them a king. God put within each of us a will. We can choose to follow Him or we can choose to follow the world. They have chosen to follow the world. Notice that the man of God will not be their civil leader. Samuel will remain in power as their spiritual leader. He will be judge as long as he lives. He will remain a prophet of God.
A prophet or priest was not to accept the office of king. Samuel sends them all to their homes, until the LORD selects the king.
Daniel 2:21 "And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:"
1 Samuel Chapter 8 Questions
1. When did Samuel make his sons judges over Israel?
2. What were some of the opinions of different scholars of how old Samuel is in verse 1 here?
3. What were the names of his sons?
4. Where did they judge?
5. What does "Joel" mean?
6. What does "Abiah" mean?
7. What do the names of the sons reveal to us about Samuel?
8. What kind of men were Samuel's sons?
9. Where did the elders come to meet with Samuel?
10. What did the elders request of Samuel?
11. Why does God not want Israel to have an earthly king?
12. How did Samuel feel about them wanting an earthly king?
13. Why does Samuel not instantly respond to the elder's request?
14. They did not want a _____________ God. They wanted an earthly king.
15. How long had the Israelites rebelled against God?
16. Will God allow them to have an earthly king?
17. What must Samuel tell them, before they decide, whether they want an earthly king, or not?
18. What were some of the hardships they would have under an earthly king?
19. What is verse 15 speaking of?
20. When they cry out to God to deliver them from the king, will He listen?
21. What did the people decide to do, even after God had warned them?
22. What message did Samuel bring back to God?
23. What did the LORD tell Samuel to do about this?
1 Samuel 9:1 "Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power."
"A mighty man of power": I.e., "a man of wealth," confirmed by the reference to donkeys and servants (in verse 3; compare Boaz in Ruth 2:1).
Kish is the father of Saul, who became king. He was a very wealthy Benjamite. Kish was the son of Ner and the grandson of Abiel. The names given above are in the ancestry of Saul. The penman sometimes skips a generation and calls a grandson a son. The name "Kish" means bow. "Abiel" means father of strength. "Zeror" means bundle. "Bechorath" means offspring of the first birth. "Aphiah" means refreshed.
1 Samuel 9:2 "And he had a son, whose name [was] Saul, a choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people."
"Saul": Son of Kish, a Benjamite, he was Israel's first king. The Hebrew root for "Saul" means "asked (of God)."
(In 8:10), the people "asked ... [for] a king." Although God appointed Saul, he was really the people's choice, given by the Lord in answer to their request. The Lord's choice would be from the tribe of Judah (Gen. 49:10).
"A choice young man": Emphasis was placed on the external appearance of leaders (David in 16:18).
Saul was the first king of Israel (9:2 - 31:13; 1 Chron. 5:10-26). He had several admirable qualities suitable for a king of Israel during such turbulent times. First, he was a tall, attractive man. Second, he was from the tribe of Benjamin, situated on the border of Ephraim and Judah, and so had credibility with both the northern and southern tribes. Third, he was a capable military leader, as his early victories demonstrate.
His charisma (10:24), gained him popularity with the people. Yet external advantages do not guarantee effectiveness; readiness for a task is far more about internal character and intimacy with the Lord.
But it was soon apparent that Saul had a rebellious nature and would not share his power and popularity. He failed to wait for Samuel at Gilgal and made several excuses (13:8-12). Saul then neglected the needs of his own men and swore a foolish oath that almost cost the life of his son Jonathan (Chapter 14). Finally, he failed to kill all of the Amalekites (15:18-19), and lied to Samuel about the events (15:13). Saul was then rejected as a king by God (15:26), and wasted the remainder of his years in fruitless attempts on David's life.
"Saul" means asked. The Israelites would accept someone who was physically attractive and larger than his fellows. We find that Saul was a head taller than anyone else in the land. He looked like they thought a king ought to look. Israel wanted an earthly king. He will not only be their king, but will look like he is suited to be king.
1 Samuel 9:3 "And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses."
"The asses ... were lost": "Lost donkeys" meant "lost wealth." Kish had servants who could have gone looking, but Saul was chosen to oversee this important task.
The asses were used for riding. They were valuable to their owners, since they were their mode of transportation. Saul was grown, or his father would not have sent him to look for the animals. The reason for taking a servant with him was to help him catch them and bring them home. Of course, we know the LORD set this situation up for His purposes.
1 Samuel 9:4 "And he passed through mount Ephraim, and passed through the land of Shalisha, but they found [them] not: then they passed through the land of Shalim, and [there they were] not: and he passed through the land of the Benjamites, but they found [them] not."
This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards, probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim), he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.
This is speaking of the long mountain range of which mount Ephraim is a part. It would be like the asses to go up the side of the mountain. It seemed that Saul lived at the foot of the mountain range.
1 Samuel 9:5 "[And] when they were come to the land of Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us."
In which was Ramathaim-zophim, the native place of Samuel (1 Samuel 1:1), and so the Targum here, "the land in which was the prophet"
"Saul said to the servant that was with him, come, and let us return": "Come, despairing of finding the asses after so long a search in different places:
"Lest my father leave caring for the asses, and take thought for us": Fearing some evil should have befallen his son and his servant, in comparison of whom, and especially his son, the asses would be of no account, and so give himself no concern for them, but be in great care and uneasiness for his son and servant. Wherefore Saul thought it most advisable to return home as soon as possible, lest his father should be overwhelmed with grief and trouble.
The father was a wealthy man, and he would not be terribly distressed that they did not find the asses. He would however, be disturbed if Saul does not return. They have been gone a long time looking and Saul tells the servant it is time to give up hunting the asses and go home.
Verses 6-11: three terms for prophet occur in these verses: "Seer," which stresses the reception of God's message; "Prophet," which emphasizes that the messenger is truly called of God to pronounce His word to the people; and "man of God," which underscores the messenger's relationship to God (see the note on 2:27). Other terms include: "messenger of the Lord," which reminds the prophet of his task of bearing God's word and "servant of the Lord," which underscores his task before God as called to serve.
1 Samuel 9:6 "And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honorable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can show us our way that we should go."
"A man of God": A description of the prophet and judge, Samuel. "Man of God" referred to a prophet (2:27; see note on Deut. 33:1).
The servant is probably speaking of Samuel in the city of Ramah. Samuel had a reputation among the people as being anointed of God. He truly was an honorable man. He was upright before the LORD. The servant believes that the LORD might tell Samuel where Saul's father's asses are so he will not go home empty-handed.
1 Samuel 9:7 "Then said Saul to his servant, But behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?"
"Not a present to bring": A gift expressed gratitude and thankfulness for the service of the "man of God." Gifts were offered to prophets (in 1 Kings 14:3; 2 Kings 4:42; 5:15-16; 8:8-9).
Saul wanted to take an offering to the man of God, if he inquired of him where to search for the asses. They had not planned to do this when they left home, so they really have nothing to offer Samuel. They had been out so long; they had even eaten their bread.
1 Samuel 9:8 "And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way."
"The fourth part of a shekel": About one-tenth of an ounce.
It is interesting, to me, that it was the servant who had a fourth part of a shekel of silver. This would be a much better offering, than the bread would have been.
1 Samuel 9:9 "(Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)"
"The seer ... now called a Prophet": Due to the God-given ability to know or "see" the future, the "seer" was so named in close relationship with what he did. The person called a prophet, by the time this book was written, had been termed a seer in the earlier time of Saul.
A seer, in this particular verse, is the same as a prophet. Prophets were anointed of the LORD. They had spiritual visions as well as physical visions. That is why they were known as seers. The word "nabi" really meant a prophet, however.
1 Samuel 9:10 "Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God [was]."
The name of the city where Samuel and Saul first met in this strange way is not given. Still, the impression which the narrative leaves on the mind is that it was Samuel's usual residence, "Ramah." We know Samuel had built an altar to the Lord at Ramah (1 Sam. 7:17); on the day of Saul's arrival there was a great sacrifice taking place on the altar of the high place of the city. Samuel too, was known to Saul's servant as dwelling in this place.
Saul was agreeable to the servant's plan. The city here is Ramah, and the man of God is Samuel.
1 Samuel 9:11 "[And] as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?"
For the city was built upon a hill from whence had the name of Ramah, signifying high and lifted up.
"They found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family (see Gen. 24:11; 24:15-16).
"And said unto them, is the seer here?" meaning, is he in the city? Or is he at home? Or is he in the country?
It seems that Ramah was on a hill. This is what the statement "went up the hill" means. It appears, the young women went to the well for water and Saul and his servant passed them on the way. Saul asked them how they might find Samuel?
1 Samuel 9:12 "And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a sacrifice of the people today in the high place:"
This is essentially Canaanite in background (compare Deut. 12:2-5). Before the temple was built, the high place was used for worship and sacrifice because it provided the best advantage point for the participation of the people in worship and allowed them to visually see the sacrifice being made for them.
For the use of high places as locations of worship and sacrifice (see the note on 1 Kings 3:2).
It seemed that everyone kept up with where Samuel was. They immediately answer, that he is here. Saul must hurry to catch him. If Saul and his servant will continue on straight ahead, they will find him. The high places were accepted at this time as an appropriate place to worship. It seems Samuel had built an altar in this high place to sacrifice. When the temple in Jerusalem is built later on, it would be wrong to sacrifice in the high places. God is the Creator of the universe, but sometimes people look at the beauty of the natural things God created and want to worship them. We must worship God and nothing or no one else.
1 Samuel 9:13 "As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him."
"He doth bless the sacrifice": The sacrifice was offered to the Lord as an act of worship by the "man of God."
If they hurry, they will be able to catch him. It appears that this sacrifice was to be eaten by Samuel and the people. Samuel is still in town. The people will not start the feast without Samuel, so it will not be a problem, if he is late.
1 Samuel 9:14 "And they went up into the city: [and] when they were come into the city, behold, Samuel came out against them, for to go up to the high place."
Saul and his servant went up the hill to the city of Ramah.
"And when they were come into the city": Were within it, within the walls of it.
"Behold, Samuel came out against them": Came out of a door of his house upon them, just as they came up: or "to meet them". His way to the high place lay where they were coming; unless it can be thought he went out purposely to meet them. Perhaps having, as in the following verse, an intimation, that about that time one from the tribe of Benjamin, who should be king, would come to him, and so made this his way, knowing that one coming from that tribe must come that way.
"For to go up to the high place": Or place of sitting down, or feasting (see 1 Sam. 9:12).
It seemed that, Samuel was just leaving to go to the high place, when Saul and his servant came into the city. They seem to meet at the city gate.
1 Samuel 9:15 "Now the LORD had told Samuel in his ear a day before Saul came, saying,"
In a private manner, whispering in his ear, telling him in a free, familiar, friendly way, as a secret: This is one of the few more direct intimations in the sacred records of one of the ways in which the Spirit of God communicated Divine thoughts to the human spirit. Here the Eternal Spirit is represented as whispering in the ear of man. "The true spirit of Jehovah, full of compassion, had already on the preceding day whispered to Samuel that for the deliverance of Jehovah's people, a Benjamite must be anointed king."
"A day before Saul came": That he might prepare for the entertainment of him, and not be surprised at his coming, as well as hereby be assured he was the person designed to be king of Israel, when he should come.
The statement "told Samuel in his ear" means that this was a private conversation God had with Samuel. It was as if God whispered a secret to Samuel.
1 Samuel 9:16 "To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me."
"Anoint him" Anointing was a practice used to confirm the role of a priest (Exodus 28:41; 29:7; Lev. 4:3; 8:12). From this point onward, it was also done for kings. Anointing signified the separation and divine equipping for a particular calling from the Lord, a consecration for service. This represents a setting apart for service to the Lord, which occurs (in 10:1; see note on 2:10).
"Captain": Literally "one given prominence, one placed in front." The title referred to "one designated to rule" (1 Kings 1:35; 2 Chron. 11:12).
"Their cry is come unto Me": The people had been crying out for deliverance from the Philistines, their longstanding rivals, just as they did for liberation from Egypt (Exodus 2:25; 3:9).
It is so beautiful to me, that even though the Israelites have rejected the LORD as their King, He still loves them and hears their cry for help. Samuel would have been expecting whoever the Benjamite is. He now realizes it is Saul. Saul has not asked to be king. He is innocently looking for his father's lost asses. Saul would look like a strong leader because of his height. Samuel was to anoint Saul as leader.
1 Samuel 9:17 "And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people."
"This same shall reign over my people": God identified Saul to Samuel, assuring there was no mistaking whom God was choosing to be king.
God left no question in the mind of Samuel, that this man was the one. He told Samuel, this is the man to lead the people.
1 Samuel 9:18 "Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house [is]."
"Tell me ... where the seer's house is": A reference to Samuel's house.
We know from this question, that Samuel looked no different than anyone else, even if he did have such power and authority. Saul asks Samuel, if he knows where the seer lives?
1 Samuel 9:19 "And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me today, and tomorrow I will let thee go, and will tell thee all that [is] in thine heart."
For he supposed, by inquiring for his house, that his business was with him; wherefore this he said, not as boasting of his character and office, or in the pride and vanity of his mind, but merely for information sake.
"Go up before me unto the high place; instead of returning home with him, he invited him to go to the place of feasting, as the Targum, whither he was going to partake of the entertainment there; and he bids him go before him, either because he was an old man, and could not go his pace, or he had business to do by the way, or this was in honor to Saul, whom he knew was to be king of Israel.
"For ye shall eat with me today": He and his servant, at the public feast: he insisted upon his dining, or it may be rather supping with him.
"And tomorrow I will let thee go": For it being in the evening when this feast was, he could not depart that night, but must stay till morning, and then he promised to dismiss him.
"And will tell thee all that is in thine heart": Answer all questions he had in his mind to ask him, for which he came into the city, and inquired for his house. The Jews have a tradition that it was in the heart of Saul that he should be a king, having in a vision seen himself placed on the top of a palm tree, and which was a sign of royalty, and this Samuel told him.
Saul had not expected this answer. He just wanted to know where he could find his father's animals. Samuel shows Saul great honor, by asking him to eat of the sacrifice with him. Samuel also tells Saul he will tell him all that is in his heart. How could Saul refuse such an offer from such a noted man of God?
1 Samuel 9:20 "And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father's house?"
"All the desire of Israel": Saul was to become the focus of Israel's hope for military victories over her enemies (8:19-20).
Saul had never mentioned to Samuel about the asses. He would be surprised, that Samuel knows of that. He would now be convinced that Samuel was a man of God, because he told him of the asses, without being asked. I like the question Samuel asked him. Will the finding of the animals save Israel from the Philistines? The good of all Israel will lie on the shoulders of Saul. God has called Saul to a much greater work than chasing animals. The animals were lost, to put Saul in this place at this time. The animals are no more a problem. They are found.
Verses 21-24: Saul was from the "least" family in the "smallest" tribe in Israel, yet God called him to be king. God needs neither affluence nor pedigree to advance His kingdom, a theme repeated throughout Scripture. By giving Saul the priest's "portion" (Exodus 29:27), Samuel indicated that he was God's anointed king.
1 Samuel 9:21 "And Saul answered and said, [Am] not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?"
"A Benjamite ... smallest of the tribes of Israel": Saul's humility and timidity was expressed by his proper assessment of his tribe and a humble estimation of his family.
It appears from this, that Saul was a humble man. The Benjamite tribe had been reduced to just 600 men and grew from that. They are indeed, a very small tribe. Saul finds it hard to believe that God would call him to be king. His family is not of great importance either. This is who God calls though. He does not want someone who is powerful in his own right. God wants someone who will be strong in the power of the LORD.
1 Samuel 9:22 "And Samuel took Saul and his servant, and brought them into the parlor, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons."
"The parlor": The place where those who were invited ate with Samuel after the offering of the sacrifice on the high place (verses 12-13).
Samuel is showing great honor to Saul. This guest chamber was where Samuel would eat his part of the feast. It appears there were thirty chosen to share the feast with him. The other people would eat out in the open. Not only did he invite Saul and his servant to eat with him, but he gave them the place of the honored guest.
1 Samuel 9:23 "And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee."
All that took place in the meeting of the prophet and Saul at the sacrificial feast, and subsequently in Samuel's house, was arranged for beforehand; every event was foreseen and provided for, even the trivial details. All was symbolical in this preparation for the great change in the constitution of Israel, which, under God's providence, was fraught with such important consequences. The very piece of meat set before Samuel at the Ramah banquet was no chance piece, but one which, owing, no doubt, to its being considered the choicest, had been carefully set aside for him when the sacrificial feast was being prepared.
From the time that God whispered in Samuel's ear about Saul, the special portion had been set aside for Saul.
1 Samuel 9:24 "And the cook took up the shoulder, and [that] which [was] upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day."
"The shoulder ... kept for thee": Samuel was following (Lev. 7:28-36). Samuel received the leg, the portion of the sacrifice reserved for the priest. Samuel's giving of this choice piece of meat to Saul was a distinct honor and reflected Saul's new status as the designated king.
The shoulder was a special piece, which would have been set before the anointed of God. The cook set this before Saul, and Samuel told him to eat. It appears that Samuel had chosen the thirty to witness the new king of all Israel.
1 Samuel 9:25 "And when they were come down from the high place into the city, [Samuel] communed with Saul upon the top of the house."
"Upon the top of the house": The roof of Samuel's house provided a place for Saul and his servant to sleep for the night.
The top of the houses were flat where people went to party, or have meetings of various kinds. This was a private place where Samuel could talk to Saul. Perhaps, Samuel was relating to Saul the need for him as a leader of the people at this time.
1 Samuel 9:26 "And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad."
Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Joshua 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview. the object of which is narrated in the next chapter.
It appears, from this, that Saul had spent the night. This is speaking of early in the morning. The housetop meeting was for Samuel to speak once more with Saul. Saul must go home, so his father would not worry that he was lost, or overtaken by evil men.
1 Samuel 9:27 "[And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may show thee the word of God."
"The word of God": Special revelation from God, given to Samuel and intended for Saul (see note on 3:1).
The servant was told to go ahead, so Samuel could speak privately with Saul. Samuel had never revealed to Saul that God would make him king of Israel. The showing of the Word of God, here is speaking of Samuel telling Saul what God's will was for his life.
1 Samuel Chapter 9 Questions
1. Who is Kish?
2. What tribe was he from?
3. What does the name "Kish" mean?
4. What does "Abiel" mean?
5. What does the name "Saul" mean?
6. Saul was a ______ taller than his fellows.
7. What would the people think Saul looked like?
8. What was lost, that Kish sent Saul to find?
9. The ________ were used for riding.
10. What area is verse 4 speaking of?
11. Why did Saul mention to the servant, they must turn and go home?
12. What does the servant say to Saul?
13. Who is the servant speaking of?
14. Where does he live?
15. What does the servant believe Samuel might tell them?
16. Why did Saul think they should not inquire of Samuel?
17. What did the servant have, that would make a nice gift for the man of God?
18. What had the prophet been called earlier?
19. Who did Saul inquire of, where he might find Samuel?
20. Why did they tell Saul to hurry?
21. When would it become wrong to sacrifice in the high places?
22. Where did Saul find Samuel?
23. What does "told Samuel in his ear" mean?
24. _______ told Samuel that Saul was the man to lead the people.
25. What does Saul ask Samuel in verse 18?
26. How did Samuel answer him?
27. What did Samuel ask Saul to do?
28. What had happened to his father's asses?
29. The good of all Israel will lie on the shoulders of ________.
30. What excuses does Saul give to Samuel, saying he is not worthy?
31. Where did Saul eat the feast?
32. What did Samuel tell the cook to do for Saul?
33. Where does verse 25 say Samuel communed with Saul?
34. Why did Samuel tell the servant to go ahead?
35. What is Samuel showing Saul about the Word of God?
1 Samuel 10:1 "Then Samuel took a vial of oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance?"
Samuel's anointing of Saul held spiritual significance. By it the king was set apart for service as God's earthly representative on the throne of Israel. Negative critics have imagined a contradiction between Saul's anointing here (and the reports at verses 17-24 and 11:14-15). Actually, the three accounts are supplementary, Saul's private anointing by God through His prophet being reported here, the public identification of Saul through the casting of lots being detailed (in verses 17-24), and the formal proclamation of Saul's kingship being recorded (in 11:14-15). Because Israel had no precedent of royal protocol and because interests were strongly divided in the country (compare verses 27, 11:12-13), care and time were needed for both the selection and the confirmation of Saul's leadership (compare the note on 11:1).
"His inheritance": The inheritance was God's nation, Israel, in the sense that she uniquely belonged to Him (Deut. 40; 9:26).
This vial of oil was the same kind of oil that was used to anoint the priests to the service of the LORD. Saul was anointed into this office of king by the LORD Himself, even though Samuel poured the oil. The kiss was a seal of approval by Samuel. It was honoring Saul as king. Saul knew that everyone had great respect for Samuel. Saul was greatly honored that Samuel would anoint him and kiss him to show his loyalty to Saul.
Verses 2-6: As with Moses (Exodus 4:3-9) and Gideon (Judges 6:36-40), "God" graciously gave confirmation of His will for Saul by means of outward signs. All three took place on the same day (verse 9).
1 Samuel 10:2 "When thou art departed from me to day, then thou shalt find two men by Rachel's sepulcher in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?"
"Zelzah": Only mentioned here. Probably near Ramah, located between Beth-el and Bethlehem, where Rachel died (Gen. 35:19; 48:7).
Samuel tells Saul this in advance, so Saul will believe he is called of God to be king. The message from the two men will also relieve Saul that his father's asses are found. It will be sad news that his father is sorrowing for him to return home. Rachel's sepulcher is just out of Bethlehem.
1 Samuel 10:3 "Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:"
"Tabor": This is not the far-distant Mt. Tabor, but a location unknown, probably near Beth-el.
1 Samuel 10:4 "And they will salute thee, and give thee two [loaves] of bread; which thou shalt receive of their hands."
The "loaves of bread" were probably intended for the sacrificial meal. This was the second time Saul received the sacred bread, an honor that corroborated his divine anointing.
This will be another sign from the LORD, that Saul has been called as king. I am sure that Saul is still wondering if the LORD really did call him. These strange things happening to him spontaneously will certainly make him believe it is true. This will happen in the vicinity of Beth-el. These men, who meet Saul, will be total strangers. The fact that they give him two loaves of bread that were intended for their offering in Beth-el, should verify what has happened to him is real.
1 Samuel 10:5 "After that thou shalt come to the hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:"
"Garrison of the Philistines": Most likely the garrison in Geba in Benjamin, about 5 miles north of Jerusalem.
"A company of prophets": Literally "sons of the prophets." They were young men being trained by Samuel for the prophetic ministry (see 19:18-20).
"Prophesy": The prophet, as God's messenger, declared the Word of the Lord (2 Sam. 7:5; 12:1), sometimes accompanied by music (1 Chron. 25:1). Here, "prophesy" connotes praising God and instructing the people with musical accompaniment.
This third thing that happens to him is even more convincing than the first two. This is, probably, at Gibeah. These prophets will be coming down from their place of worship. One of the schools of the prophets, that Samuel had established, was located at Gibeah. This is why there would be so many prophets here. The instruments are with them, so they have been praising God in music. They chanted their prayers and prophesy as well. They will prophesy when they see Saul.
1 Samuel 10:6 "And the spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man."
The coming of "the Spirit of the Lord" upon Saul would equip him to do the tasks for which he had been anointed. See the note on Judges 3:10. The Spirit of the Lord would especially empower a person to serve God's people (Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14).
"Be turned into another man": With this empowerment by the Holy Spirit, Saul would emerge another man (10:9), equipped in the manner of Gideon and Jephthah for deeds of valor (compare verse 9; Judges 6:34; 11:29).
Saul will receive the gift of prophecy, when the Spirit of the LORD comes upon him. He will be totally different, filled with the Spirit of God. The old flesh man will be gone and he will be a spirit man.
1 Samuel 10:7 "And let it be, when these signs are come unto thee, [that] thou do as occasion serve thee; for God [is] with thee."
"Signs": The 3 signs of verses 2-6:
(1) The report of the found donkeys;
(2) The encounter of the 3 men going to Beth-el; and
(3) The encounter with the prophets.
"Do as occasion serve thee": Saul was to do what his hand found to do (Eccl. 9:10).
After this happens to Saul, the LORD will direct everything Saul does. Saul's decisions will be in the will of God, after this special anointing comes upon him. He will succeed, because the LORD is with him.
1 Samuel 10:8 "And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, [and] to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do."
Samuel gives Saul instructions concerning further "sacrifices" at "Gilgal," a command he was subsequently to disobey (13:8-10).
"Gilgal": The town where Saul eventually would be declared king by Samuel (11:14-15), offer sacrifice before the Lord without the prophet Samuel (13:12), and where Samuel slew king Agag (15:33). Gilgal was to the east of Jericho, but west of the Jordan River.
"Burnt offerings ... peace offerings" (see notes on Lev. 1:3-17; 3:1-17).
"Seven days": The appointed time Saul was to wait for Samuel to come and tell him what to do (see 13:8).
Gilgal is the place where Saul will gather the people for war. Notice, it is Samuel who sacrifices. Samuel is the spiritual leader and Saul is the civil leader of the country. At this meeting at Gilgal, Saul is to stay seven days so Samuel can show him what he is to do.
1 Samuel 10:9 "And it was [so], that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day."
"God gave him another heart": Literally "God changed him for another heart," i.e., God prepared Saul for the kingship by having the Holy Spirit come upon him (verse 6).
Although many believe that Saul had a valid conversion experience, the term "another heart" need not be construed as anything more than a divine equipping of Saul with inner abilities for performing the duties of the kingship for which he had been anointed.
God removed the heart of flesh and gave Saul a brand new heart guided by the Spirit of God. No longer was Saul a man of Israel. He was now King of Israel under the anointing of God. His heart was a heart of a king. God had completely changed him. There was no time wasted. The signs that Samuel had told him of, happened that very day.
1 Samuel 10:10 "And when they came thither to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them."
This temporary filling confirmed Saul's anointing as king.
This is a supernatural anointing of the Spirit of God causing him to prophesy. Saul had not been trained. His prophecy was a gift from God. In this type of prophecy, God speaks through the anointed.
1 Samuel 10:11 "And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What [is] this [that] is come unto the son of Kish? [Is] Saul also among the prophets?"
As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place: saw that, behold, he prophesied among the prophets. Or praised among them, as the Targum, sung psalms and hymns with them: what is this that is come unto the son of Kish? Someone that was never in the school of the prophets or learned music yet is as dexterous at it as any of them.
"Is Saul also among the prophets?" A husbandman and herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them. This was matter of wonder to those who knew his person, family, and education. And so, it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel (Acts 9:20).
The people of Israel had great respect for those who prophesied. The school of prophesy, that Samuel started, was where they lived. The people were familiar with prophesy, but they never knew Saul to be a prophet. He had not attended this school. They are amazed to hear him prophesy. Usually your friends and relatives are the last to believe you have been called of God. Saul was no different.
1 Samuel 10:12 "And one of the same place answered and said, But who [is] their father? Therefore it became a proverb, [Is] Saul also among the prophets?"
"Who is their father?" A question asked to find out the identity of the leader of the prophetic band that now included Saul.
"A proverb": A saying of common occurrence.
Birth has nothing to do with prophecy. A prophet is called of God to be a prophet.
1 Samuel 10:13 "And when he had made an end of prophesying, he came to the high place."
After he had spent his fervor in the hymn, and probably ecstatic prayer, Saul, before he went to his home we read, betook himself at once to the high place of Gibeah, whence the sons of the prophets had just come down when he met them on the hill-side. He went there, no doubt, because, conscious of the change that had passed over him, and aware of his new powers, he felt a desire for solitary communing in the quiet of a holy sanctuary with God, who had come so near him.
"He came to the high place": To return thanks to God for the gift bestowed on him, and for that high honor and dignity he was raised unto, of which he had private knowledge; and to pray God to fit him more and more for government, and to, assist him in it, and help him to discharge his office in a wise and faithful manner.
These young prophets had just come from this high place. Now Saul goes to the high place to worship the LORD in his own way. Saul knows that something has happened to him and he goes to pray and thank God for the honor he has bestowed upon him.
1 Samuel 10:14 "And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that [they were] no where, we came to Samuel."
They had been absent so long a time. This was his father's brother, as the Targum, and so Aquila; whose name was Ner, the father of Abner (1 Samuel 14:50), who met with him at the high place, or found him in the city, in his father's house it may be. Josephus says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related:
"And he said, to seek the asses: he first observes the end of their going, the business they went upon, in which not succeeding, then he answers more directly to the question:
"And when we saw that they were nowhere": Could not see them, nor find them anywhere, or hear of them where they went:
"We came to Samuel": At Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses.
The uncle this is speaking of is probably Abner, since he is mentioned in that way in other Scriptures. He is inquisitive about what has happened to Saul. He really gets excited when Saul tells him he saw Samuel. It appears that everyone is aware that something special has happened to Saul. It does not mention Saul's father here, but I am sure Saul shared with him what happened to him. Every little detail is not covered in the telling of this.
1 Samuel 10:15 "And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you."
On hearing he had been with Samuel, and perceiving so great an alteration in Saul, perhaps he began to suspect something about the kingdom. That being what everyone was talking of, and expecting every day to hear from Samuel who should be king, according to the Lord's appointment.
"Tell me, I pray thee, what Samuel said unto you": The earnestness with which he put this question seems to confirm the above conjecture.
The uncle is asking for Saul to go through everything that Samuel said and did.
1 Samuel 10:16 "And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not."
"The matter of the kingdom": The information Samuel gave Saul about becoming king he did not tell his uncle. This might reflect Saul's humility (compare verse 22).
Saul tells his uncle about the asses, which would glorify Samuel. He does not tell him of being anointed as king of Israel. He really does not tell him anything Samuel said to him, about his call to serve God.
Verses 17-24: (See the note on verse 1).
1 Samuel 10:17 "And Samuel called the people together unto the LORD to Mizpeh;"
"Samuel called the people": The Lord's choice of Saul was made public at Mizpah, the place of the spiritual revival before Israel's victory over the Philistines (7:5-8).
This seemed to be their favorite place to call them together. They know when Samuel calls them, they will hear from the LORD.
Verses 18-19: "The Lord God of Israel ... delivered you": Despite the past faithfulness of God to His people, they still desired a human king to deliver them from the hands of their enemies.
1 Samuel 10:18 "And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, [and] of them that oppressed you:"
Before proceeding to the election, Samuel again reminds Israel of its folly and ingratitude in their voluntarily rejecting the glorious Eternal King for an earthly sovereign. It was perfectly true that, under the present circumstances of Israel, the establishment of a mortal king was needful for the development of the Hebrew power. But it was none the less true that such a change in the Hebrew constitution would never have been necessary had not the nation forsaken their own Eternal Sovereign. Who in time past had saved them out of far greater perils than any then threatening them. Now a change in the government of Israel was necessary, therefore God gave them their desire. But the change would involve the loss for ever of the higher blessedness for which the people had shown to be utterly unworthy.
The LORD had separated them out as a people, who had no king, except the LORD. He had delivered them from great bondage in Egypt and brought them to their Promised Land. He blessed them beyond all other nations, as long as they stayed faithful to Him, and obeyed His commandments.
1 Samuel 10:19 "And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, [Nay], but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands."
They rejected God as their king by desiring another to be set over them.
"Who himself saved you out of all your adversity and your tribulations": That they had been in at any time in Egypt, in their passage through the wilderness to Canaan, and after they were settled there.
"Ye have said unto him, nay, but set a king over us": They did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them. Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking. The motion came from them, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow, they had no one to blame but themselves.
"Now therefore present yourselves before the Lord by your tribes, and by your thousands": By the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim. Or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen. And by which method as it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.
In spite of all the wonderful things He had done for them, they have rejected Him as their King. They wanted to be like all the heathen nations around them, and have an earthly king. They are not to say later, they did not know. All the tribes are gathered here at Mizpeh. Each tribe is to come individually and stand before Samuel.
Verses 20-21: In spite of all the Lord had done to confirm Saul's calling, including the three additional signs (in 10:2-7), he apparently was reticent. Those who look to themselves and their own strength will never have the courage to accept the Lord's commissioning. The only antidote to such reticence is total reliance on God.
1 Samuel 10:20 "And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken."
The heads and representatives of them were taken to the place where the lots were cast.
"The tribe of Benjamin was taken": The lot fell upon that tribe for the choice of a king out of it; not the tribe of Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin. The least of all the tribes, and which sprung from the youngest son of Jacob, contrary as it were probable, to the expectation of all.
All of the twelve tribes came before Him, and Samuel chose out the little tribe of Benjamin.
1 Samuel 10:21 "When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found."
By the heads of them, to have lots cast for them, out of which of the families the king should be chosen.
"The family of Matri was taken": That is by lot; the lot fell upon that family for the choice of a king out of them: in the account of the families of the tribe of Benjamin (1 Chron. 8:1). No mention is made of this family, or anywhere else, and yet no doubt there was such a family, and Saul was of it. It seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so.
"And Saul the son of Kish was taken": The lot being cast upon the men in the family of Matri, though it is not expressed, fell upon Saul; for though he was not there, as Jarchi observes, the lot fell upon him. For their names were written on a piece of paper, and put into a box, and the prophet put in his hand and took out one, and on that was the name of Saul, and this was the manner of the lot.
"And when they sought him, he could not be found": Because he had hidden himself, as in the next verse; it is very probable, and indeed plain, that he was in this assembly at the first opening of it. And knowing what Samuel had said and done to him, and perceiving in what way the lot was going concerning the same, the tribe of Benjamin being taken, he concluded how it would ensue, and therefore left the assembly, and hid himself.
There is no record of Matri anywhere. Saul was separated out from all of the people of the Benjamites. He is so unsure of himself that he has hidden away, rather than be proclaimed as king before all of his people.
1 Samuel 10:22 "Therefore they inquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff."
"Hid ... among the stuff: Overwhelmed, Saul had hidden himself in the military supplies.
We would have to say, he was a reluctant king. The question was answered by the LORD speaking through the Urim and the Thummim of the priest. The LORD knows exactly where he is. He was out where the wagon loads of provisions were. He was hiding. He cannot hide from the LORD.
1 Samuel 10:23 "And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward."
"Higher ... from his shoulders and upward": Saul's physical stature was impressive; being head and shoulders above the rest gave Saul a kingly presence.
When they brought Saul in, he was a head taller than any of the other Israelites.
1 Samuel 10:24 "And Samuel said to all the people, See ye him whom the LORD hath chosen, that [there is] none like him among all the people? And all the people shouted, and said, God save the king."
As to the height of his bodily stature; of which was in itself commendable in a king and some kind of indication of great endowments of mind.
"God save the king": Let the king live, to wit, live long and prosperously; for an afflicted life is reputed a kind of death, and is often so called. Hereby they accept and own him for their king, and promise subjection to him.
The physical appearance of Saul was striking. The fact that he was so tall made him appear to have the stature of a king. They readily accept him as their king, and begin to shout "God save the king".
1 Samuel 10:25 "Then Samuel told the people the manner of the kingdom, and wrote [it] in a book, and laid [it] up before the LORD. And Samuel sent all the people away, every man to his house."
"The manner of the kingdom": Samuel reminded the people of the regulations governing the conduct of kings (according to Deut. 17:14-20).
As God's judge and prophet, "Samuel" put in writing the ordinances of the newly established "kingdom" and deposited the document in the sanctuary of the "Lord."
They have established a government, and these laws are the law of the land. This is like writing a constitution. This is the way the government will be run. Now that the people have been told that Saul is king, there is no need for them to stay. Samuel sends them home.
1 Samuel 10:26 "And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched."
"Gibeah": This was a city belonging to Benjamin (Judges 19:14). Gibeah has been excavated at the modern site of Tell-el-Ful, three miles north of Jerusalem. This city figured prominently in two separate periods of Old Testament history. It first appeared in Judges 19 and 20 as the site of a lewd and obscene crime. As the result of judgment, the city was destroyed (Judges 20:40); apparently, it was rebuilt after the fire. Later Gibeah was the home of Saul, first king of Israel (verse 26), who met a band of prophets at Gibeah after being anointed king (verses 5, 10). From Gibeah, Saul summoned the tribes of Israel to deliver Jabesh-gilead (11:1-11). Gibeah was the site of Saul's war with the Philistines (13:2; 14:2, 16), apparently having become Saul's capital (15:34; 22:6; 23:19). In many passages, it is even called "Gibeah of Saul" (11:4; Isa. 10:29).
"Whose hearts God had touched": Valiant men who were eager to affirm God's choice of Saul and, in response to a divine impulse, joined him.
It appears, from the verse above, that God moved upon the hearts of some of the men, and they came home with Saul dedicated to serving him. They would be willing to follow him completely.
1 Samuel 10:27 "But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace."
"Children of Belial": Literally "sons of Belial" (see note on 2:12). Those who did not recognize Saul with the respect befitting a king.
(See the note on Judges 19:22.)
It seems from this Scripture, that the noble men who followed Saul did bring him presents to help him get started as king. We remember from other Bible studies, that the word "Belial" meant worthless or good for nothing. They were troublemakers. They did not want to follow Saul even if God had anointed him. Saul seemed to be a patient man at this point. He did not punish those, who did not believe in him. Perhaps it was because he had a little trouble believing in himself.
1 Samuel Chapter 10 Questions
1. What two things did Samuel do to Saul that showed he was anointing him as king?
2. What kind of oil was this?
3. Who was actually anointing Saul?
4. The first sign for Saul to watch for was what?
5. What was the good news these two men will give him?
6. Where is Rachel's sepulcher?
7. What would happen at the plain of Tabor?
8. What will these men give to Saul?
9. What would certainly prove to Saul, that he had been ordained of God?
10. The three men appear to him in the vicinity of ___________.
11. What were they going to do with the two loaves of bread, before they met Saul?
12. Who will Saul meet, coming down from the high place?
13. What will they have with them?
14. What will they do, when they see Saul?
15. What will cause Saul to prophesy?
16. When Saul begins to prophesy, what else happens to him?
17. Who will come to Gilgal, and make the burnt offerings?
18. How long will Saul tarry there?
19. When Saul turned his back to Samuel to leave, God gave him ____________ _________.
20. When did the signs that Samuel prophesied to Saul happen?
21. What did the people, who knew Saul; ask when they saw him prophesy?
22. The school of prophesy had been started by __________.
23. _________ has nothing to do with prophecy.
24. Who was Saul's uncle, probably?
25. What really excites him, that Saul tells him?
26. What is the only thing Saul tells his uncle?
27. Samuel called all the people together unto the _______ at __________.
28. What did the LORD God of Israel remind them, He had done for them?
29. How did they return His blessings on them?
30. What are the people demanding?
31. When all the tribes stood before Samuel with their thousands, what tribe did he separate out?
32. When they asked for Saul, where was he?
33. The LORD answered them through the ________ and the ___________.
34. When they brought him back, what made him stand out from everyone else?
35. How did the people feel about Saul as king?
36. This writing in verse 25, is like what?
37. Who went with Saul, when he went to Gibeah?
38. Who was against Saul?
39. What does "Belial" mean?
40. Why did Saul not punish these of Belial?
1 Samuel 11:1 "Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee."
"Nahash the Ammonite": Nahash, meaning "snake," was king of the Ammonites, the descendants of Lot (Gen. 19:36-38) who lived east of the Jordan.
"Jabesh-gilead": A town east of the Jordan River about 22 miles south of the Sea of Galilee, in the tribal territory of Manasseh (Judges 21:8-14).
In God's providence, the renewed "Ammonite" hostilities provided an occasion for Saul's newly established kingship to be tested.
Jabesh-gilead is a city in the land of the half tribe of Manasseh. "Nahash" means serpent. This should let us know that he was an evil man. The Ammonites felt that Israel had taken land belonging to them. It seems, the men at Jabesh were willing to make a treaty with Nahash, and were even willing to go into servitude, if that was what it took to avoid a war with them.
1 Samuel 11:2 "And Nahash the Ammonite answered them, On this [condition] will I make [a covenant] with you, that I may thrust out all your right eyes, and lay it [for] a reproach upon all Israel."
Such barbarity would humiliate the Israelites and incapacitate them for further fighting. Severe cruelty is not without precedent in the warfare of the ancient Near East (2 Kings 8:12; 25:7).
"Thrust out all your right eyes": This barbarous mutilation was a common punishment of usurpers in the ancient Near East which would disable the warriors' depth-perception and peripheral vision, rendering them useless in battle.
Nahash's name fits him very well. This is a very cruel thing to do to any one person, much less all the people. The poking out of their right eyes would make all of Israel look bad in the sight of the countries around them. I would doubt if anyone would allow their eye to be poked out without a fight.
Verses 3-7: God used Saul's righteous "anger" to deliver the Israelites from the Ammonites. This is one example in Scripture where anger is justified and leads to justice (Exodus 22:21-24; John 2:13-22).
1 Samuel 11:3 "And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if [there be] no man to save us, we will come out to thee."
"Seven days": the elders at Jabesh were hoping for deliverance from the Israelites west of the Jordan.
It appears they are not aware that Saul had been anointed king. They will look for someone to save them first. The seven days would give them time to search for help throughout Israel. It is strange, to me, that this evil Nahash waited the seven days. God had to move on him to make him willing to wait.
1 Samuel 11:4 "Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept."
"Gibeah", Saul's hometown, became his base of operations. Although Gibeah functioned as Israel's capital, the city failed to achieve prominence, a fact well illustrated by the archaeological excavations undertaken there.
Saul's home and the first capital city of the monarchy and was about 3 miles north of Jerusalem (10:26).
Gibeah was the home of Saul. Up until this time we have not heard much of the kingship of Saul. The people wept, because it appears they, too, did not think of Saul as being someone who would save them.
1 Samuel 11:5 "And, behold, Saul came after the herd out of the field; and Saul said, What [aileth] the people that they weep? And they told him the tidings of the men of Jabesh."
"Out of the field": Saul continued to work as a farmer while waiting for the time to answer Israel's expectations of him as the king.
Their weeping had been so loud, that it found the ears of Saul. It appears that Saul had been working in the field, and came home at the end of the work day. He did not, even now, consider himself king.
1 Samuel 11:6 "And the spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly."
"The Spirit of God came upon Saul": To fill him with divine indignation and to empower him to deliver the citizens of Jabesh-gilead (10:6).
This is the very same statement that was made, every time the power of God came upon Samson. Saul was a weak man, but the power of God in Saul made him a mighty warrior. He was very angry, when he heard they were going to poke out the right eyes of the men at Jabesh.
1 Samuel 11:7 "And he took a yoke of oxen, and hewed them in pieces, and sent [them] throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent."
"Hewed them in pieces": Saul divided the oxen in sections to be taken throughout Israel to rouse the people for battle (see a similar action in Judges 19:29; 20:6).
These were the oxen that Saul had been plowing with. He killed them and cut them in little pieces, then sent them throughout Israel. He threatened to do the same thing to their oxen, if they did not come and help him fight these wicked Ammonites and especially this serpent, Nahash. The fear of the LORD caused all the armies of Israel to come, and fight these Ammonites. Saul and Samuel would lead the battle.
1 Samuel 11:8 "And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand."
"Bezek": A city 13 miles north of Shechem and 17 miles west of Jabesh-gilead.
"Children of Israel ... men of Judah": This distinction made between Israel and Judah after the kingdom was divided indicates the book was written after 931 B.C. when the kingdom had been divided.
Bezek was in the land of Issachar. Saul is the acting commander-in-chief of the army. He numbered the people, to make sure they had all come. This is one of the first mentions of the tribe of Israel separate from the tribe of Judah. All together the army had 330,000 fighting men.
1 Samuel 11:9 "And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, Tomorrow, by [that time] the sun be hot, ye shall have help. And the messengers came and showed [it] to the men of Jabesh; and they were glad."
From Jabesh-gilead, that is, Saul and Samuel said to them, as follows.
"Thus shall ye say unto the men of Jabesh-gilead": When they returned unto them, as they were now departing.
"Tomorrow, by that time the sun be hot": When it smites with the greatest heat, as at noon: this tomorrow seems not to be the next from their return home, or going from Saul, but the tomorrow after they were gotten home, and should deliver the message to those that sent them (1 Sam. 11:10). And so Josephus says, it was on the third day the assistance was promised them.
"Ye shall have help": Saul with his army by that time would come and raise the siege: and the messengers came and showed it to the men of Jabesh. What Saul had promised, and what a numerous army he had raised and had now upon the march for their relief. And tomorrow would be with them.
"And they were glad": It was good news and glad tidings to them; it cheered their hearts, and gave them spirit.
The messengers that the elders had sent for help would take the message back that help was on the way. By noon the next day, they would be there to help fight against the Ammonites. Saul will have his first opportunity to lead his people in battle. The messengers made it back through to the elders with the good report.
1 Samuel 11:10 "Therefore the men of Jabesh said, Tomorrow we will come out unto you, and ye shall do with us all that seemeth good unto you."
This was said To Nahash the Ammonite.
"Tomorrow we will come out unto you": Meaning if they had no help, which they were well assured they should have. But this condition they expressed not, which they were not obliged to, but left him to conclude they had no hope of any, the messengers being returned, and the next being the last of the seven days' respite. And by this deception the Ammonites were secure, and not at all upon their guard against an approaching enemy.
"And ye shall do with us all that seemeth good unto you": Make shows of them, pluck out their eyes, or put them to death, or do what they would with them.
The men of Jabesh stall for a little more time, by telling these Ammonites they are going to give up the next day.
1 Samuel 11:11 "And it was [so] on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together."`
"Three companies": A military strategy of dividing up forces, it lessened the possibility of losing everyone to a sneak attack while giving greater military options.
"In the morning watch": The last of the 3 watches (2:00 - 6:00 a.m.), this surprise attack was before dawn, before the Ammonites were prepared for battle.
The "morning watch" (from 2.00 to 6:00 a.m., or sunrise), was the third watch of the night. For the first watch (from sunset until 10:00 p.m.; see Lamentations 2:19); for the second watch (10:00 p.m. to 2:00 a.m.; see Judges 7:19). The division into "three" attacking "companies" was a common military tactic (Judges 7:16; 1 Sam. 13:17).
Saul did not even wait until noon the next day. He separated the men into 3 groups and all of them attacked the Ammonites at once from three different directions. There was a great slaughter of Ammonites. It seems so there was just a small remnant left.
Verses 12-15: The ceremony at "Gilgal" was a religious coronation, whereas the events (in 10:17-25), were political. Saul's victory rallied enthusiasm and support for him from the people. Samuel used this opportunity to help Israel renew its allegiance to God. The inauguration of Saul as its earthly king in no way diminished God as the one true King.
1 Samuel 11:12 "And the people said unto Samuel, Who [is] he that said, Shall Saul reign over us? bring the men, that we may put them to death."
The great weight and influence of the seer among the people is strikingly shown by this record of their turning to him, even in the first flush of this great victory of Saul's. It was Samuel to whom the people looked to bring to punishment the men who had dared to question the wisdom of electing Saul as king. It should be remembered too, that the royal summons to Israel which accompanied the bloody war-signal of King Saul, ran in the joint names of Saul and Samuel (see 1 Sam. 11:7).
We remember that the sons of Belial had complained about Saul ruling over them. The people are so delighted with the outcome of this battle; they want to kill everyone who thinks Saul should not be king. They bring their suggestion to Samuel. Possibly they remember that Saul would not punish them before, when they said this.
1 Samuel 11:13 "And Saul said, There shall not a man be put to death this day: for today the LORD hath wrought salvation in Israel."
"The Lord hath wrought salvation in Israel": Saul recognized the deliverance of the Lord and refused to kill those who had rebelled against his kingship (10:27).
Saul stops them from killing any of the Israelites. This is a day they should thank God for giving them this great victory. It is not a day for killing their own people. Saul places all the praise on the LORD for saving them. He is a modest man at this point. He is fully aware it is the power of God working in him, that brought the great victory.
Verses 14-15: (See the note on 10:1).
1 Samuel 11:14 "Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there."
"Gilgal" (see note on 10:8).
"Renew the kingdom": The reaffirmation of Saul's kingship by public acclamation.
The sanctuary was at Gilgal. This is a day of rejoicing before the LORD, and a day of formally accepting Saul as their king. With this victory behind them, everyone would want him to be king.
1 Samuel 11:15 "And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly."
"They made Saul king before the Lord": All the people came to crown Saul king that day. The process of entering the kingship was the same for both Saul and David:
(1) Commissioned by the Lord (9:1-10:16; 16:1-13);
(2) Confirmed by military victory (10:17-11:11; 16:14-2 Sam. 1:21); and
(3) Crowned (11:12-15; 2 Sam. 2:4; 5:3).
Saul is now their recognized king. All of the ceremonies were witnessed by the LORD in Gilgal. The sacrifices were celebrating the peace, after this great battle they had just been in. Saul had already been made king by the LORD. He had already been anointed by Samuel.
This was a celebration of him accepting the office of king, and the people accepting him. This was a time of celebrating victory over the Ammonites.
1 Samuel Chapter 11 Questions
1. Who brought his troops, and camped against Jabesh-gilead?
2. Where is Jabesh-gilead located?
3. "Nahash" means ___________.
4. Why did the Ammonites hate Israel?
5. What were the men of Jabesh-gilead willing to do, to avoid war with the Ammonites?
6. What condition did the Ammonite make?
7. Why did he want to do such a terrible thing?
8. How much time did they ask Nahash for, before the battle?
9. If they could not find a man to save them, what would they do?
10. Where was Saul at this time?
11. Did they come and tell Saul?
12. What did the people do, when they were told of the terrible fate awaiting Jabesh-gilead?
13. Where had Saul come in from, when he heard the weeping?
14. The _______ of God came upon Saul.
15. His ________ was kindled greatly.
16. Saul was a weak man, but became powerful by the power of _______ within him.
17. What did he do with a yoke of his oxen?
18. What did he threaten to do to those, who did not come and help him fight these Ammonites?
19. How many of Israel came to fight?
20. How many of Judah came?
21. What message did they send back to Jabesh-gilead?
22. How did the men of Jabesh-gilead stall the Ammonites another day?
23. When did Saul attack?
24. How had he divided his troops?
25. Who won the battle?
26. What did the people tell Samuel, they wanted to do with those opposed to following Saul?
27. What was Saul's answer to this request?
28. Samuel told the people to come with him to ________.
29. What do they do in Gilgal?
30. He was already anointed as king, what is the celebration, here, for?
Verses 1-3: It is unclear when this speech took place; but the sentence structure at the end of the previous chapter suggests it was not given at the same time as the events of chapter 11. Samuel reasserted his authority, perhaps partly as a way of providing an example for Saul. His work on behalf of the people was not for personal gain.
1 Samuel 12:1 "And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you."
"I have hearkened unto your voice": Samuel had obeyed the will of the Lord and the people and set the king of God's choice over them, though he had personal reservations concerning the monarchy.
Samuel's "farewell address" did not end his public ministry (verse 23 with 15:1-3, 13-35; 16:10-13). He continued to minister in priestly and prophetic functions. (For the death of Samuel, see 25:1). After his introductory remarks (verses 1-5), the theme of Samuel's message becomes a sermonic warning: obedience brings God's blessings but disobedience merits only His reproof.
Samuel did not want them to have an earthly king, because he felt it offended God. God told Samuel to bow to the wishes of the people and give them a king. One thing this did do; was to take all authority away from Samuel's evil sons. In answer to their request, they now have a king. His name is Saul. Saul would be their military leader and their civil leader. Samuel was still the leader of the spiritual side of their life. Samuel continues in his office as judge and prophet. The difference is, now for the first time, Israel has an earthly king.
1 Samuel 12:2 "And now, behold, the king walketh before you: and I am old and grayheaded; and, behold, my sons [are] with you: and I have walked before you from my childhood unto this day."
"I am old and gray-headed": And therefore, unable to bear the burden of government, and feel myself greatly at ease to see it cast upon other shoulders. And therefore, do not speak what I am about to say from envy of Saul's advancement, or from discontent at the diminution of my own power.
"My sons are with you": Or among you, in the same stake and place, private persons, as you are; if they have injured any of you in their government, as you once complained, the law is now open against them. Any of you may accuse them, your king can punish them; I do not intercede for them. I have neither power nor will to keep them from receiving the just fruits of their misdemeanors.
"I have walked before you": Been your guide and governor, partly as a prophet, and partly as a judge.
We still do not know just how old he is speaking of. I believe he is saying he is too old to lead them militarily. Some of the weight of the people has been removed from him. Samuel will still be involved in the morality of the nation, but will not lead them in their battles against the Philistines and other enemies. His sons have been removed from their positions. They are part of the people now and they will be shown no special favors. Samuel reminds them, that he has been in the service of the LORD since his childhood (probably from the age of 3 years old). His entire life has been spent in the service of the LORD. His mother dedicated him before his birth.
1 Samuel 12:3 "Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you."
"Here I am": These familiar words for Samuel throughout his entire life (3:4-6, 8, 16), emphasized his availability to God and the people.
"Witness": Samuel requested the people to "bear witness against" any covenant stipulations that he had violated.
Samuel was above reproach. He had done none of these evil things. It was his sons who had taken bribes. Samuel had never received anything from anyone to sway his favor in judgment. There has never even been a charge made against Samuel. Everyone knew of his honesty and integrity.
1 Samuel 12:4 "And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand."
One in the name of the rest or they all cried out as one man.
"Thou hast not defrauded us, nor oppressed us": Had done them no wrong, neither privately or publicly, by fraud or by force.
"Neither hast thou taken ought of any man's hand": As a gift, present, or bribe, to find for his cause. Some would infer hence that he took nothing of them for his support and maintenance, and that he lived upon his own substance; but that is not likely or reasonable; it was but just that they should support him and his family suitably to his character as a judge, whose whole life was spent in their service.
This is a vote of confidence that the people gave Samuel. They knew that Samuel had been an upright judge in all he judged. There was no mark against him.
Verses 5-15: Samuel uses courtroom terminology to remind Israel of God's past faithfulness. (In verses 1-5), Samuel was on trial; he becomes the accuser here, charging the Israelites with apostasy before God the Judge. God's "righteous acts" toward Israel proved His covenant faithfulness, while Israel's pleas for an earthly king proved their faithlessness.
1 Samuel 12:5 "And he said unto them, The LORD [is] witness against you, and his anointed [is] witness this day, that ye have not found ought in my hand. And they answered, [He is] witness."
Then Samuel again, with increased solemnity, called the Eternal in the heavens above and His anointed king then standing by his side to witness what the people had just acknowledged concerning his scrupulously just rule.
"And they answered, He is witness": And the assembly of Israel, again with one voice, shouted, Yes, He is witness.
This was the same thing as taking an oath that he had never taken from any of them. When God is witness, it serves as an oath.
1 Samuel 12:6 "And Samuel said unto the people, [It is] the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt."
Having cleared and established his own character, he proceeds to lay before the people some of the great things God had done for them formerly, and quite down to the present time, the more to aggravate their ingratitude in rejecting God as their King.
"It is the Lord that advanced Moses and Aaron": Raised them from a low estate, the one in a foreign country in Midian, the other in bondage in Egypt, to be deliverers, guides, and governors of his people Israel. Kimchi thinks this refers to what goes before, and that the sense is, that God, that raised Moses and Aaron to great honor and dignity, was a witness between him and the people; in which he is followed by some Christian interpreters. Ben Gersom makes mention of the same, but rather approves of the connection of the words with what follows, as does Abarbinel, and is doubtless most correct; the Targum is, "who hath done mighty things by the hands of Moses and Aaron:"
"And that brought your fathers up out of the land of Egypt": When they were in bondage there and that by the means of Moses and Aaron, by whose hands he wrought signs and wonders and inflicted plagues on the Egyptians, which made them willing at last to let Israel go.
Moses and Aaron were from poor Hebrew families serving as slaves in Egypt. It was the LORD who chose them out of this situation, and made them the leaders of Israel. It was the LORD, working through Moses that caused the Pharaoh to let the people go. God was their King, and his servants (Moses and Aaron), brought the children out of Egypt; after the ten plagues fell on Egypt.
1 Samuel 12:7 "Now therefore stand still, that I may reason with you before the LORD of all the righteous acts of the LORD, which he did to you and to your fathers."
"May reason with you before the Lord": Despite the nation being unified under the new king, Samuel still wanted to rebuke the nation for ignoring and rejecting what God had done without a king.
Samuel is explaining to them, that they had a King who was greater than any earthly king. Samuel wants them to recognize where their help has come from all this time. The LORD of all the earth had been their King.
1 Samuel 12:8 "When Jacob was come into Egypt, and your fathers cried unto the LORD, then the LORD sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place."
Now, in order, Samuel rehearses the deeds of loving-kindness done for Israel by this Eternal King. And first he mentions the wonders of the Exodus, and how, under that Divine guidance, they were guided through so many dangers safe into the land of Canaan, this place.
The families had not continued in the praise of the LORD for bringing them out of Egypt and putting them in this Promised Land, they now have. They had forgotten that the LORD opened the Red Sea for them to cross and get away from Pharaoh. They had forgotten that the LORD furnished them water to drink from the Rock. They had forgotten that the Lord miraculously fed them Manna from heaven 40 years in the wilderness. They had forgotten that it was the LORD who entrusted them with His law. They had forgotten the opening of the Jordan River, so they might pass over to their Promised Land. They forgot all the times He had fought their enemies for them.
1 Samuel 12:9 "And when they forgat the LORD their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them."
The worship of the Lord their God, as the Targum; that is, they fell into idolatry, which is a plain instance and proof of forgetfulness of God. For such that neglect his worship, and served idols, may be truly said to forget him.
"He sold them into the hand of Sisera, captain of the host of Hazor": "Who was general of the army of Jabin king of Canaan, who reigned in Hazor (Judges 4:2), where they are said to be sold into the hands of Jabin, here into the hands of Sisera. Because it is highly probable he was sent against them by Jabin, and subdued them, as he afterwards was sent by him, when they rebelled against him, and were delivered out of his hand.
"And into the hand of the Philistines": As they were in and before the times of Samson (Judges 13:1).
"And into the hand of the king of Moab": As in the times of Ehud (Judges 3:14). The exact order of these things is not observed.
"And they fought against them": The king of Moab, Sisera, and the Philistines, and overcame them, and so they fell into their hands.
Their problems came, when they were unfaithful to the LORD and sought false gods to worship. Even their troubles had come to drive them back to the LORD. He loved them and cared for them as a husband does a wife. They were unfaithful, and rebelled against Him at every chance.
1 Samuel 12:10 "And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee."
As soon as they were convinced of their sin and rebellion, and accused themselves, and returned to their old allegiance, their invisible King, ever full of pity and tender compassion, forgave them, and sent them quick deliverance.
"And have served Baalim and Ashtaroth": Baal and Ashtaroth were the well-known leading Phoenician deities; the worship, with most of its details, was imported probably from Carthage, the great Phoenician center. The temple of Baal-shemesh, the Sun god, at Carthage, was renowned in that luxurious and splendid city. The plural form refers to the various personifications and different titles of the god and goddess.
See the note (on Judges 2:11-15).
Every time they repented, and cried out to the LORD for help, and turned from the false gods Ashteroth and Baalim, God helped them.
1 Samuel 12:11 "And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe."
"The Lord sent ... and delivered you": It was the Lord who delivered them through the hands of the judges, not themselves.
The identity of a judge named "Bedan" is not further known. The ancient Greek and Syria versions and the Arabic version read Barak. Since it is unlikely that "Samuel" would cite an otherwise unknown judge, who was too insignificant to be mentioned at all in the Book of Judges alongside men like Gideon, "Jephthah," and Samuel himself, and since Gideon and Barak are known to be linked together in praise elsewhere (Heb. 11:32), probably Barak is the judge intended.
And the Lord sent Jerubbaal, Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge (Judges 6:32).
Note: Targum was an ancient Aramaic paraphrase or interpretation of the Hebrew Bible, of a type made from about the 1st century AD when Hebrew was declining as a spoken language.
And "Bedan"; if this was one of the judges, he must have two names, or is one that is not mentioned in the book of Judges; the Targum interprets it of Samson;
"Jephthah" was a very prominent judge as well. During the period, each judge was in power, their enemies had been subdued.
1 Samuel 12:12 "And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God [was] your king."
"When ye saw that Nahash the king of the children ... came against you": According to the Dead Sea Scrolls and Josephus, Nahash was campaigning over a large area. It was that Ammonite threat that seemingly provoked Israel to demand a human king (8:1-20).
"The Lord your God was your king": The clearest indictment of Israel for choosing a mere man to fight for her instead of the Lord God (8:20).
He had, probably, been threatening war on these people before they asked for an earthly king. Their heavenly King had delivered them over and over. They should have trusted in Him, but they did not. This is the climax of their unfaithfulness in the LORD as King.
Verses 13-14: Even though Israel had "chosen" an earthly king, they were to trust in God, viewing the king as an instrument of His rule. Nothing had changed in the covenant relationship between God and Israel.
1 Samuel 12:13 "Now therefore behold the king whom ye have chosen, [and] whom ye have desired! and, behold, the LORD hath set a king over you."
"The king whom ye have chosen ... and desired": The Lord gave them their request (Psalm 106:15).
For the first time since Israel had been a nation, they now have an earthly king like the heathens around them. Saul is king of Israel.
1 Samuel 12:14 "If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the commandment of the LORD, then shall both ye and also the king that reigneth over you continue following the LORD your God:"
"Fear the Lord": A reminder of (Joshua 24:14). Israel was to stand in awe of the Lord and submit to Him (Deut. 10:12).
"Ye and ... the king ... following the Lord": Both the people and the king were given the same command. The standard was the same, obedience to God's commands.
This has been the condition of their blessings from the beginning. If they remain faithful to the LORD and keep His commandments, they shall be blessed tremendously. The king is subject to the laws and commandments of the LORD, as well as the people are. For Israel to do well, they must reverence the LORD and keep His commandments (with or without a king).
1 Samuel 12:15 "But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as [it was] against your fathers."
"Rebel": "Disobey, not heed, forsake." Echoing the promises (of Deut. 28), there would be blessings for obeying and curses for disobeying the commands of the Lord.
It is the same throughout the Bible. When they become unfaithful to Him, and begin to follow after false gods, He will chastise them with defeat at the hands of their enemies.
The "wheat harvest" came at the end of the dry season, so rain was very unusual. The people understood the thunderstorm to be a supernatural sign of God's displeasure at their insistence on a king.
1 Samuel 12:16 "Now therefore stand and see this great thing, which the LORD will do before your eyes."
"This great thing": Though rain during the wheat harvest (late May to early June), was unusual, the Lord sent the rain and thunder to authenticate Samuel's words to the people.
He wants them to be totally aware, that it is the LORD who does this. It is not Samuel or Saul, it is the LORD. He may work through them, but it is the LORD.
Verses 17-18: For thunderstorms as a sign of the divine presence (see the note on 2:10). Coming during the "wheat harvest" of late spring, such an event would be a sure sign of divine condemnation.
1 Samuel 12:17 "[Is it] not wheat harvest today? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness [is] great, which ye have done in the sight of the LORD, in asking you a king."
The Canaan wheat harvest is between the middle of May and the middle of June. Rain in that season seldom or never falls, but if it does it is usually severe. This is the testimony of one who spoke as a resident, and his statement is confirmed by the observations of the latest travelers and scholars. The terrible storm of rain accompanied with thunder, at a time of year when these storms of thunder and rain rarely took place, coming, as it did, in direct answer to the seer's invocation, struck the people naturally with great fear, and for the moment they thoroughly repented of the past, and entreated Samuel. Who, they felt, stood on strangely familiar terms with that awful yet loving Eternal, to intercede for them.
This would be an unnatural time for rain. Samuel is calling for this rain, to leave no doubt in the minds of the Israelites that the LORD is displeased that they want an earthly king. This is rejection of the LORD. They have been rejecting and rebelling against Him from the beginning. This is a sign to them of their great sin.
1 Samuel 12:18 "So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel."
Such was the power and favor with God that this man of God possessed! By this thunder and rain, God showed them their folly in desiring a king to save them, rather than God or Samuel, expecting more from an arm of flesh than from the arm of God, or from the power of prayer. Could their king thunder with a voice like God? Could their prince command such forces as the prophet could by his prayers? Likewise he intimates that how serene whatever their condition was now, (like the weather in wheat-harvest), yet if God pleased he could soon change the face of the heavens, and persecute them with his storms.
At the very minute this is happening they recognize it as punishment for their sins. They greatly fear the LORD who can send rain at any given time. They fear Samuel, because he can pray and have an immediate answer. The problem with the fear they have now, is this is in the form of terror, rather than in reverence.
Verses 19-25: It is a believer's responsibility to "pray for" others even if he or she is displeased with them, as Samuel was with the Israelites. Amid his warnings to the people, Samuel offered a helpful model for intercessory prayer: pray that others will "fear" the Lord, "serve" Him wholeheartedly and in truth, and "consider" God's great deeds on their behalf (Matt. 5:44).
1 Samuel 12:19 "And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins [this] evil, to ask us a king."
"Pray for thy servants": The Peoples response to the power of God was their recognition of their sinful motives in asking for a king. They needed Samuel's prayers to intercede for them.
They fear that the LORD will be so angry with this latest sin, that He will kill them. They feel that Samuel has an access to the LORD that they do not have. This is why they ask him to pray.
1 Samuel 12:20 "And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;"
"Serve the Lord with all your heart": An often-expressed covenant requirement (Deut. 10:12-13; 11:13-14).
There is no question, they have sinned. The LORD will forgive them, as He has so many times in the past, if they will turn from their wicked ways, and worship and serve Him. They must worship the LORD in their hearts and have faith and He will save them.
1 Samuel 12:21 "And turn ye not aside: for [then should ye go] after vain [things], which cannot profit nor deliver; for they [are] vain."
"Vain things": Meaning idols.
Those that go after vain things are those who chase after things of this world. He is saying, do not become worldly people. The things of this earth are the creations of God. They should worship the Creator, not His creation.
1 Samuel 12:22 "For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people."
The name of the "Lord" signifies His revealed character and reputation. Later, "name" came to be a term that could be substituted for God Himself (Dan. 9:8-19; Amos 2:7; 9:12), so that the pronunciation of the Hebrew word for the name (hashem), could be utilized for the unutterable divine Tetragrammaton " YHWH". The name was thus God Himself in all that He had revealed Himself to be. In the New Testament, the term became applied to Christ (Acts 4:12; 5:41; 3 John 7). For Israel as God's special "people" (see Exodus 19:5; Deut. 7:6; 14:2; 26:18).
God had chosen them out of all the people in the world to be His people. They are not only His creation, but His family. Everyone is God's creation. Those who love Him and accept Him as their Savior are His sons.
1 John 3:2 "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."
1 Samuel 12:23 "Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:"
Despite Israel's sin, Samuel loved Israel and Saul (16:1), and pledged his continued help, especially in praying for them and teaching them the Lord's standards. His love for them, however, would not dim his perspective as to what ways were "right" or wrong in Israel. He would do his divine duty of speaking the truth in love (Eph. 4:15).
This is separating the office of the Judge and prophet from the office of the king. Samuel will still be responsible for the moral side of their lives. He will pray for them, and guide them into the truth about the Lord. Samuel will still judge them on moral issues. Samuel's service to the LORD was for his entire life. It would be a sin for Samuel not to continue in the service as Judge and prophet of God.
1 Samuel 12:24 "Only fear the LORD, and serve him in truth with all your heart; for consider how great [things] he hath done for you."
Fear him not with a servile fear, which is before advised against, but with a filial fear, a reverential affection for God; and includes the whole of religious worship, internal and external. Explained further; by serving him according to the truth of his word, and in a cordial, sincere, and affectionate manner. And if this was wanting in them, he suggests that his prayers and instructions would be of little avail, and not to be depended on.
"For consider how great things he hath done for you": In bringing them out of Egypt: settling them in the land of Canaan; giving them his laws, statutes, commands, and ordinances; sending prophets unto them, and raising up judges for them. And then bestowing all good things on them, in nature, providence, and grace; though some restrain this to the great thing he had done that day. To convince them of their sin, and by which they were returned to the Lord, namely, the violent storm of thunder; which wonderful instance of the power of God, and token of his displeasure against them. These they were to lay up in their minds, and not forget, that it might be a means of preserving them from sin for the future.
The fact that they now have a king does not alter the fact that they must reverence the LORD with all their hearts. Their first loyalty must be to the LORD. He has made them everything that they are. He has blessed them as long as they are faithful to Him. They must hang on to their faith now.
1 Samuel 12:25 "But if ye shall still do wickedly, ye shall be consumed, both ye and your king."
Continue to rebel against God, revolt from him, and depart from his worship, and despise his prophets, and serve idols.
"Ye shall be consumed, both ye and your king": Their king would be so far from protecting, that he should perish with them, be killed by the sword, as Saul their first king was, or go into captivity, as others of their kings did.
The king or the people are not exempt from punishment if they turn away from the LORD to other gods. If they turn to wickedness and away from the One True God, they will be totally destroyed.
1 Samuel Chapter 12 Questions
1. Samuel did not want them to have an ___________ _________.
2. Why is Samuel giving them a king?
3. Who will be the king of Israel?
4. Who was still their leader in spiritual things?
5. How does Samuel describe himself in verse 2?
6. What has happened to the sons of Samuel?
7. How old was Samuel, when he began to minister?
8. What questions did Samuel ask the people in verse 3?
9. What did the people say to Samuel?
10. Verse 5 was the same as taking an _________.
11. Who advanced Moses and Aaron?
12. _____ was their King.
13. After the ______ ________ fell on Egypt, the Pharaoh let them go.
14. Their help had come from the _________.
15. What were some of the miracles God had done for them, they had forgotten?
16. What happened to them, when they forgot about God?
17. God loved them and cared for them as a ________ does a ______.
18. Who were the two false gods they worshipped?
19. Who was "Jerubbaal"?
20. What was "Jephthah"?
21. What happened to their enemies, every time there was a judge in power?
22. When did they demand an earthly king to lead them?
23. _______ is the king of Israel.
24. What was the condition of their blessings from God, from the beginning?
25. When did God chastise them?
26. Who chose their king?
27. What thing did Samuel pray for God to do, to show them He was displeased with them wanting an earthly king?
28. What effect did it have on the people when it happened?
29. What is wrong with their fear in verse 18?
30. Why are they begging Samuel to pray for them?
31. Those who go after vain things are those who chase after _________ __ _____ ________.
32. The Israelites are not only God's creation, but _______ _________.
33. How would it be possible for Samuel to sin?
Verses 1-10: It was customary to never go against a foreign nation without first seeking God with sacrifices, offerings, and worship. But with the Philistines "gathered together" for battle and the Israelites "scattered" and afraid, Saul sinned in two ways here. By not obeying Samuel's command to wait and by offering sacrifices himself. Impatience is often the gateway to impulse, and impulse can lead to either foolishness or sin.
1 Samuel 13:1 "Saul reigned one year; and when he had reigned two years over Israel,"
Saul reigned one year, and nothing particular happened; but in his second year the events recorded in this chapter took place. For above a year he gave the Philistine time to prepare for war, and to weaken and to disarm the Israelites. When men are lifted up in self-sufficiency, they are often led into folly.
1 Samuel 13:2 "Saul chose him three thousand [men] of Israel; [whereof] two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent."
"Michmash": This area was located about 7 miles northeast of Jerusalem.
"Jonathan": "The Lord has given." Saul's firstborn son and heir apparent to the throne was evidently old enough to serve as a commander in Israel's army at this time, much like David when he slew Goliath (1 Sam. 17:32-37).
"Gibeah of Benjamin": This city was located 3 miles north of Jerusalem. It was called Gibeah of Saul (in 11:4).
The first year of Saul's reign was a time of learning for him. He had never been trained to be a king. He was unsure of himself at first, as it took two years for him to settle into the job as king. At the end of the second year, he chose 3,000 men to serve him. This was probably like an honor guard that was chosen out of the entire army. In case of a major war, the other men would be called. This 3,000 would be ready at all times. Even in peace, they needed an army ready instantly. Two thousand of these men stayed with Saul. The other thousand he sent to Gibeah with his son Jonathan. These men were well-trained and were the choicest of the soldiers. Sometimes, a few well-trained can do more than a large army, who are not trained.
1 Samuel 13:3 "And Jonathan smote the garrison of the Philistines that [was] in Geba, and the Philistines heard [of it]. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear."
"Geba": This outpost was located about 5 miles north northeast of Jerusalem, 1-1/2 miles southwest of Michmash.
"Blew the trumpet": Saul used the trumpet to summon additional troops for battle.
This seemed to be an outpost for the Philistines. If Jonathan could take and hold this garrison, it would be a deterrent for the Philistines to attack Israel. This was on the way; they would have come if they attacked. When the trumpet blows, this calls all of Israel to war. When the Hebrews hear the trumpet, they know it is a call to arms.
1 Samuel 13:4 "And all Israel heard say [that] Saul had smitten a garrison of the Philistines, and [that] Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal."
"Abomination": Israel could expect retaliation from the Philistines for Jonathan's raid.
"Gilgal": This is the town of Saul's confirmation as king by Samuel and the people (11:14-15). Saul chose Gilgal because of Samuel's word (in 10:8).
This was a favorite place of assembly for all of the people. Saul knew the terrible hate that the Philistines had for Israel. He also knew that the Philistines were planning a war against Israel. Saul made the first strike, or at least Jonathan struck the first blow successfully. Since Saul is king, it could be classified as his victory as well.
1 Samuel 13:5 "And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which [is] on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven."
"Thirty thousand chariots": This is probably a scribal error, since the number is too large for the corresponding horsemen. Three thousand is more reasonable and is found in some Old Testament manuscripts.
"Michmash" (see note on 13:2).
"Beth-aven": Literally "house of nothingness." It was less than one mile southwest of Michmash.
The topography of the battle area would seem to preclude the use of "thirty thousand chariots." Moreover, in similar descriptions of the ratio of charioteers and chariots, the number of chariots is always significantly smaller (2 Sam. 10:18; 1 King 10:26). Such a sizable force is unprecedented even among the major powers of the ancient Near East. Because of these facts, the reading of "three thousand" in the ancient Syriac translation, as supported by some manuscripts of the Septuagint and the Arabic Bible, may well be correct.
Saul had moved to Gilgal from Michmash. These, mentioned above, are a large, well-equipped army that the Philistines brought up quickly. This proves they were already planning to attack Israel.
1 Samuel 13:6 "When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits."
Though their wonderful success against the Ammonites had encouraged them to obey the summons of such a prosperous leader as Saul had been; yet when they saw the vast army of the Philistines, how well they were appointed, and themselves not provided. Their hearts failed them, and they slunk away from him as fast as they had flocked to him. The people were distressed, notwithstanding their former presumption, that if they had a king they would be free from all such difficulties and distresses. Hereby God intended to teach them the vanity of confidence in men; and that they did not one jot less need his help now than they did when they had no king. And probably they were the more discouraged, because they did not find Samuel with Saul. Sooner or later men will be made to see that God and his prophets are their best friends.
We see from this, that the people had soon forgotten their victory over the Ammonites. They are badly frightened by all of this war machinery and run and hide in the hills and caves. We remember that Saul had 2,000 chosen men stationed here to fight if necessary.
1 Samuel 13:7 "And [some of] the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he [was] yet in Gilgal, and all the people followed him trembling."
"Gad and Gilead": Areas east of the Jordan River.
"All the people followed him trembling": The people were in fear over probable Philistine retaliation.
This is speaking of the people who did not hide in the caves and pits. It seems, they quickly ran to Gilgal, where Saul had gone to bring the Hebrew army together. Some of the Hebrews had gone over the Jordan and hid in Gad and Gilead. They do not seem to be very brave.
Verses 8-12: Saul's self-will surfaces early in his reign as he has clearly disobeyed the previous command of "Samuel" (10:8). Samuel's tarrying may have been designed as a test of Saul's character. The Hebrew verb (in verse 9), may indicate that "Saul" did not personally offer the sacrifices, but merely had them made by the Levitical priests. Even if this were the case, his action was ill-advised and a violation of Samuel's instructions. Further, it was done with the full knowledge that Samuel himself intended to officiate at the sacrificial ceremony.
1 Samuel 13:8 "And he tarried seven days, according to the set time that Samuel [had appointed]: but Samuel came not to Gilgal; and the people were scattered from him."
"Seven days ... the set time that Samuel had appointed": This is a direct reference to Samuel's word (in 10:8). Saul was commanded to wait 7 days to meet Samuel in Gilgal.
"The people were scattered from him": Saul's men were deserting him because of anxiety and fear over the coming battle.
It seems, from this, that Samuel advised Saul to stay seven days at Gilgal. Samuel had not gone with them to Gilgal. This would be Israel's war for independence from these Philistines.
1 Samuel 13:9 "And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering."
"He offered the burnt offering": Saul's sin was not specifically that he made a sacrifice (2 Sam. 24:25; 1 Kings 8:62-64), but that he did not wait for priestly assistance from Samuel (see 10:8). He wished to rule as an autocrat, who possessed absolute power in civil and sacred matters. Samuel had wanted the 7 days as a test of Saul's character and obedience to God, but Saul failed it by invading the priestly office himself.
It appears that Saul had decided that Samuel was not coming and offered the burnt offering himself.
1 Samuel 13:10 "And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him."
Scarcely does the sacrificial ceremony appear to have been completed when the seer appeared on the scene. It was the seventh day, according to the solemn injunction given to the king, but Saul, in his impatience, had not waited till the end of the day.
"Saul went out to meet him.": The reverence which the king, in spite of his disobedience, felt for Samuel is displayed in his going out to meet him thus publicly. This deep feeling of the king for the great prophet to whom he felt he owed so much existed on Saul's part all the days of Samuel's life, and, as we shall see, even after Samuel's death.
We see that Saul still liked for Samuel to decide many of the things they did. Perhaps, he wanted to make sure, that these things were in the will of God. This is the seventh day that Samuel had told them to wait until. Saul runs out to meet him to receive a blessing.
Verses 11-14: Saul's justification seemed reasonable, but his actions were ultimately disobedient. Saul's punishment was severe, the loss of the kingdom; but it opened the way for David and the messianic line. The next two chapters of 1 Samuel outline the transfer of the kingship to David.
1 Samuel 13:11 "And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and [that] thou camest not within the days appointed, and [that] the Philistines gathered themselves together at Michmash;"
"Because I saw": Saul reacted disobediently based upon what he saw and not by faith. He feared losing his men and did not properly consider what God would have him do.
Instead of a blessing, Saul receives a reprimand from Samuel. The seven days had been a test for Saul. Saul got impatient and sinned when he offered the burnt offering himself. Samuel cannot believe that Saul would take it upon himself to sacrifice. Saul was a civil leader, not a spiritual leader. He had no right to sacrifice. We see that Saul gives excuses, some of which are not true. Samuel did come on the seventh day, as he had said he would. Even had he not come, Saul should not have sacrificed.
1 Samuel 13:12 "Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering."
Saul had come from Michmash to Gilgal, expecting to gather the force of the whole nation around him. Instead of that, the people fled, leaving him in the exposed plain with only 600 men (1 Sam. 13:15). The Philistines occupied Michmash, and might at any moment pour down the valley upon Gilgal. Saul's situation was obviously one of extreme peril. A few hours' delay might prove fatal to him and his little army.
"I forced myself therefore, and offered a burnt offering": It was reluctance to him, and it was against his will as well as the command of Samuel, to offer before he came. He suggests; but such were the circumstances he was in, that he was obliged to it; these are the reasons or excuses he made, and some of them have a specious appearance.
Perhaps, Saul's fear caused him to do this thing. Saul felt that the sacrifice should be made before the battle and the Philistines were bearing down upon them. In this moment of fear, he had done a terrible thing.
1 Samuel 13:13 "And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever."
"Thou hast not kept the commandment": Saul's disobedience was a direct violation of the command from Samuel (in 10:8).
"Thy kingdom ... forever": How could this be in light of God's promise to Judah (Gen. 49:10)? This would correct the potential contradiction of Saul being from Benjamin, not Judah.
The prophetic promise of an eternal dominion in "Israel" for the house of Judah (Gen. 49:10), was made in the light of God's ordaining foreknowledge of Saul's self-will. Saul's disobedience illustrates well Samuel's previous warning (12:14-15; 24-25).
The most important thing for Saul to do; was to listen to Samuel on spiritual matters and do exactly as he was commanded. He had broken the commandment of the LORD spoken through Samuel. This will mean that Saul's kingship will not last forever. He will be replaced by someone more pleasing to God.
1 Samuel 13:14 "But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him [to be] captain over his people, because thou hast not kept [that] which the LORD commanded thee."
"A man after his own heart": Instead of Saul, God was going to choose one whose heart was like His own, i.e., one who had a will to obey God. Paul quotes this passage (in Acts 13:22; of David 16:7).
"Captain": Someone else, namely David, had already been chosen to be God's leader over His people.
This is speaking of God choosing David, but he would be a mere child at this time. God knows the end, as well as the beginning. Even though David has not been anointed yet, God knows he will be. God's disappointment in Saul is shown through Samuel's words here. Certainly, the man that God would choose would not be perfect, but would love God and try to keep His commandments.
1 Samuel 13:15 "And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people [that were] present with him, about six hundred men."
"From Gilgal unto Gibeah": This was about a 10 mile trip westward. Samuel left Saul, realizing that Saul's kinship was doomed.
"Six hundred men": This indicates the mass departure of the Israelites (verse 6), and gives a perspective on what Saul saw (verse 5).
It seems that Saul went back home and Samuel went by there on his way to his home. Saul had 2,000 men surrounding him. This may mean that the 2,000 men he had were now dwindled down to 600.
1 Samuel 13:16 "And Saul, and Jonathan his son, and the people [that were] present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash."
Who were now joined to their men, on Saul's coming to Gibeah.
"And the people that were present with them": The six hundred men before numbered: abode in Gibeah of Benjamin; being perhaps a strong fortified place, not choosing to go forth to meet the army of the Philistines, so vastly superior to them.
"But the Philistines encamped at Michmash": The old quarters of Saul before he went to Gilgal (1 Sam. 13:2).
We see that Jonathan has come in to help Saul fight against the Philistines if they attack. They have grouped around the city where they live.
1 Samuel 13:17 "And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way [that leadeth to] Ophrah, unto the land of Shual:"
"Spoilers ... in three companies": Literally these were "destroyers" in the Philistine army, divided into 3 groups.
The spoilers of course, are speaking of the Philistines. They have divided themselves into three groups to come against Saul and his people. It appears they could have taken Saul better, when he was coming home, or when Jonathan was coming home; but they waited to taunt Saul the more. Now, they feel they have already defeated Saul, and they will attack him at will.
1 Samuel 13:18 "And another company turned the way [to] Beth-horon: and another company turned [to] the way of the border that looketh to the valley of Zeboim toward the wilderness."
Of which name there were two cities, the upper and nether, and both in the tribe of Ephraim (of which see Joshua 16:3). This lay northwest from the camp of the Philistines at Michmash; eight miles from it, according to Bunting.
"And another company turned to the way of the border, that looketh towards the valley of Zeboim, toward the wilderness": Some take this to be the Zeboim which was destroyed with Sodom and Gomorrah. And the wilderness, the wilderness of Jordan; but as that, so the valley in which it stood, was turned into a bituminous lake. This seems to be a city in the land of Benjamin (Neh. 11:34), near to which was a valley, and this towards the wilderness of Jericho, and so lay eastward.
It seems that the Philistines were so sure they would win the battle, that they had divided their men into three groups to attack three different fronts at once.
Verses 19-22: Because the Philistines were skilled in highly prized metalworks, the Israelites were limited in battle to slingshots and bows and arrows. However, God's power more than compensated for Israel's military disadvantage (14:6).
1 Samuel 13:19 "Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make [them] swords or spears:"
"No smith": The Philistines had superior iron and metal-working craftsmen until David's time, accounting for their formidable military force. At this time, the Philistines enjoyed a monopoly on iron and the smith (1 Chron. 22:3).
This is not the entire land of Israel that did not have smiths to make swords or spears. It seems this particular area had no smiths. These Philistines felt as if they were going against an army without weapons.
1 Samuel 13:20 "But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock."
"Mattock": A pickax to work the ground by hand.
1 Samuel 13:21 "Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads."
The Philistines charged a high price to sharpen instruments potentially that could be used against them.
The wording of the Hebrew text is difficult. Another possible translation of the verse is: "And the charge was two-thirds shekel for sharpening the plowshares and the "mattocks," and one-third shekel for sharpening the "forks" and "axes," and for fixing the "goads."
It appears that the Benjamites had been dependent upon the Philistines to sharpen their farm instruments. We are not told why this condition existed. Perhaps, the Philistines had some kind of hold on the Benjamites. It seems they did have small files to keep their farm instruments sharp, after they had been sharpened.
1 Samuel 13:22 "So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that [were] with Saul and Jonathan: but with Saul and with Jonathan his son was there found."
"Neither sword nor spear": The Philistines had a distinct military advantage over Israel since they had a monopoly on iron weapons.
This was an ill-equipped army of a handful of men. Saul and Jonathan were the only two who had a sword and a spear. The other men had clubs and crude instruments of their trade.
1 Samuel 13:23 "And the garrison of the Philistines went out to the passage of Michmash."
"The passage of Michmash": Some of the Philistines had moved out to a pass leading to Michmash.
This seems that, the Philistines have cut off the pass, to keep the people of Saul from escaping, or getting help from that direction. This is a very bad situation for Saul and his men.
1 Samuel Chapter 13 Questions
1. When did Saul choose out men to make up his guard?
2. How many men did he choose for his army?
3. He sent 1,000 men with _____________.
4. Jonathan smote the ___________ of the Philistines.
5. What did Saul do, to bring the other Hebrews together?
6. The blowing of the trumpet was a ________ to __________.
7. Where did Saul go, to meet with all the people?
8. Why had Saul made the first strike against the Philistines?
9. How many chariots did the Philistines bring, to fight against Saul and his men?
10. How many horsemen did they bring?
11. Where had Saul gone from Michmash?
12. The people have already forgotten the victory over the ______________.
13. Where did they run and hide from the Philistines?
14. Some of the people went over Jordan to the land of _______.
15. Who told Saul to wait 7 days?
16. What terrible thing did Saul do, spoken of in verse 9?
17. Why did Saul do this?
18. When did Samuel come?
19. Why did Saul run out to meet him?
20. What did Saul receive from Samuel?
21. What excuse did Saul give for offering the burnt offering?
22. Saul was a _______ leader, not a _________ leader.
23. Perhaps, Saul's ________ caused him to do this thing.
24. What has this moment of foolishness cost Saul?
25. Who is verse 14 speaking of being chosen?
26. How many did Saul number in verse 15?
27. Where did Saul and Jonathan abide?
28. The spoilers of the Philistines came out of the camp in ________ ___________.
29. There was no _________ found throughout all the land of Israel.
30. Who had the Israelites been dependent upon, to sharpen their farm instruments?
31. Who were the only people, who had a sword, or a spear?
1 Samuel 14:1 "Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armor, Come, and let us go over to the Philistines' garrison, that [is] on the other side. But he told not his father."
"Jonathan" was the eldest son of Saul, the first king of Israel, of the tribe of Benjamin. Initially, Jonathan served as Saul's right-hand man and lieutenant (verses 11, 13-14; 13:2 where he commanded one thousand men). Later, Jonathan became such a close friend of David that he not only supported David against his father (Chapters 18-19), but relinquished his undoubted claim to become Saul's successor in favor of David (Chapter 20). Finally, Jonathan died at Gilboa during Saul's last campaign against the Philistines (Chapter 31). Jonathan was a man of fine character, whose moral integrity was matched by resolution and endurance. He was athletic and brave (verse 13; 2 Sam. 1:22-27). Jonathan will always be remembered for befriending David. Jonathan and David represent the highest ideal of Hebrew friendship. Jonathan's descendants were famous soldiers who were, like their ancestors, skilled at shooting with the bow (1 Chron. 8:40).
"The other side": Jonathan and his armor-bearer left the Israeli camp to approach the Philistine outpost.
Jonathan seemed to be much braver than Saul. We do not know specifically what day this happens. It was however, after the happenings (in chapter 13). Jonathan told no one, but his armor-bearer. It would be much easier for the two of them to slip close to the Philistines without being detected. He probably did not tell his father, because his father would have stopped him. I would believe the LORD put this idea in the heart of Jonathan.
1 Samuel 14:2 "And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which [is] in Migron: and the people that [were] with him [were] about six hundred men;"
"Pomegranate tree": These trees are common to Israel's landscape, normally growing as low shrubs with spreading branches. This may have been a particularly large one.
It seems that, Saul was relaxing with his men in Gibeah. More specifically, they were in Migron. It seems Saul was sitting in the shade under the pomegranate tree. 600 of the men were with Saul. They were probably near enough to help, if Jonathan needed them. Saul did not know where Jonathan was, but God knew.
1 Samuel 14:3 "And Ahiah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the LORD'S priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone."
"Ahiah": "Brother of the Lord." He was the great-grandson of Eli the High-Priest, another house which had been rejected of the Lord (2:22-36).
"Wearing an ephod": The ephod was a white garment worn by the priest that was attached to the body by a belt. A breastpiece worn over the ephod had pouches that were used by the priests to carry certain devices used in determining the will of God, i.e., the Urim and Thummim, or sacred lots (see note on Exodus 28:5-13). Apparently, Saul chose not to use it for seeking the Lord's will.
We remember from a previous lesson that Phinehas was one of the two sons of Eli, who sinned greatly against God. We remember that, Ichabod received his name, because of the sins of his father. Ahitub had to be a younger brother. Ahiah, the son of Ahitub, had been restored to the priesthood at this time. He had on the ephod, so he must have been high priest. "Ahiah" means brother of Jehovah. Ahiah was in charge of the Ark. The Ark was kept at Shiloh. They had no idea that Jonathan had gone to the Philistines.
1 Samuel 14:4 "And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, [there was] a sharp rock on the one side, and a sharp rock on the other side: and the name of the one [was] Bozez, and the name of the other Seneh."
"Bozez ... Seneh": Hebrew terms. Bozez may mean "Slippery." Seneh means "thorny".
These two rocks seemed to guard the entrance to this garrison. It seemed this was a natural garrison protected by high rocks on three sides.
1 Samuel 14:5 "The forefront of the one [was] situate northward over against Michmash, and the other southward over against Gibeah."
The northern precipice of this rock was towards Michmash, where the Philistines lay encamped, and where was the passage of Michmash the garrison went into and possessed.
"And the other southward, over against Gibeah": The southern precipice faced Gibeah, and both precipices were to be got over before he could get to the garrison, these lying between the two passages; the one at one end, called the passage of Michmash, the other at the other, which might be called the passage of Gibeah.
These were two lookout stations for the entire garrison.
Verse 6-17: Calling the Philistines "uncircumcised" was a term of contempt emphasizing the covenant relationship Israel enjoyed with God (Gen. 17:10-14). Jonathan trusted God, while Saul was more concerned about the number of men in his army (13:15).
1 Samuel 14:6 "And Jonathan said to the young man that bare his armor, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for [there is] no restraint to the LORD to save by many or by few."
"Uncircumcised": This was a derogatory term used by the Israelites to describe the Philistines.
"By many or by few": Jonathan demonstrated the great faith that should have been demonstrated by the king (13:11).
Jonathan had great faith in the LORD. He knew that he and his armor-bearer would be a majority, if the LORD was with them. The fact that Jonathan mentioned them being uncircumcised, shows that he believes God is with him and not with the Philistines. The Israelites had a covenant agreement with the LORD. Jonathan has no fear that the LORD will be with him and his armor-bearer. Two can put ten thousand to flight, if the two are in the perfect will of God.
1 Samuel 14:7 "And his armor-bearer said unto him, Do all that [is] in thine heart: turn thee; behold, I [am] with thee according to thy heart."
He will do readily and cheerfully.
"Do all that is in thine heart": Whatever is thy pleasure, that thou hast a mind to do; that is upon thy heart, and thou art desirous of, and strongly inclined and affected to.
"Turn thee": Witch way thou wilt, towards the garrison of the Philistines or elsewhere.
"Behold, I am with thee, according to thy heart": I will go with thee wherever thou goest, and do whatsoever thou would have me to do. I am at thy command, and according to thy wish and desire, and in all things subject to thy will; I am as thine own heart.
Jonathan's armor-bearer had confidence that what Jonathan said was true. If Jonathan is brave enough to do this, certainly the armor-bearer will go with him and help.
Verses 8-10: Jonathan's combat strategy was formulated in terms of waiting for the proper sign of divine approval (see the note on 10:2-6).
1 Samuel 14:8 "Then said Jonathan, Behold, we will pass over unto [these] men, and we will discover ourselves unto them."
They will go over the precipices to them, as steep and as cragged as they are.
"And we will discover ourselves to them": Present themselves to them at daylight, and let them know plainly who they were, that they were Hebrews.
These two could easily go in undetected. A whole army would have been seen immediately. We see from this, that one person can sometimes restore the confidence of a whole people by the actions he takes. Even in our land today, one or two people could start a revival which would sweep across our land. We just need to have the courage to step out and do it. The men will not know they are there, until they want them to know it.
1 Samuel 14:9 "If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them."
By this and what follows he gives his man a sign by which both might know how they should conduct themselves in this expedition, and what would be the issue, whether they should succeed or not.
"Tarry until we come to you" This, as it would express boldness in the men of the garrison, and show that they were ready to come out and fight, would portend evil, and then what they had to do was to be upon the defensive.
"Then we will stand still in our place" Wait till they came to them, and make the best defense of themselves as they could, showing as little fear as possible, and not attempting to retreat and flee.
"And will not go up unto them": Neither go backwards nor forwards; not backward, which would show fear; or forward, to expose themselves to too much danger from the garrison, they appearing to be bold and intrepid.
1 Samuel 14:10 "But if they say thus, Come up unto us; then we will go up: for the LORD hath delivered them into our hand: and this [shall be] a sign unto us."
"A sign unto us": This was an unusual manner for determining the will of the Lord, but not with similar precedent, e.g., Gideon's fleece (Judges 6:36-40). Jonathan was allowed to determine the will of God by the reaction of his enemies.
This is like laying a fleece before the LORD. What the Philistines say, when they see Jonathan and his armor-bearer, will determine whether Jonathan will stay where he is, or attack them. If they say come up to them, this is a sign from God that Jonathan is to attack.
1 Samuel 14:11 "And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves."
"Hebrews": The oldest term used by Gentile nations to refer to the people of Israel.
"The holes where they had hid themselves": Many of the Israelites were hiding in fear over the battle. Apparently they thought Jonathan and his armor bearer were Israelite deserters coming to the Philistine side.
This just means that Jonathan and his armor-bearer made themselves obvious to the Philistines. The Philistines think they have come to surrender. They laugh about Jonathan and his armor-bearer coming out of the holes where they had been hidden.
1 Samuel 14:12 "And the men of the garrison answered Jonathan and his armor-bearer, and said, Come up to us, and we will show you a thing. And Jonathan said unto his armor-bearer, Come up after me: for the LORD hath delivered them into the hand of Israel."
The guards that were set to watch the garrison who were crying out to them, and said:
"Come up to us, and we will show you a thing": We have something to say to you, a pretty thing to show you, when you shall pay dear for your boldness and impudence, in daring to come so near; not imagining that they could come, or would dare to attempt to come any further.
"And Jonathan said unto his armor-bearer, come up after me": Follow me, and never fear but we will find a way to come up to them, however difficult it may be.
"For the Lord hath delivered them into the hand of Israel": He knew by their language that God had given them a spirit of fear, that they dare not come out of their hold, and come down to them. And that he had cast them into a spirit of security and vain confidence, that they could never come at them, and give them any trouble. And from thence he concluded deliverance was at hand for the people of Israel. He was seeking not his own private interest and glory, but the public good. To which he was ready to ascribe not to his own valor and courage, but to the power, kindness, and goodness of God.
Jonathan is a brave man, who has confidence in the LORD. What they had intended to frighten Jonathan with was, in fact, the signal from God that he would win this battle.
1 Samuel 14:13 "And Jonathan climbed up upon his hands and upon his feet, and his armor-bearer after him: and they fell before Jonathan; and his armor-bearer slew after him."
He did not attempt to go up the way or pass the Philistines kept, but turned aside and climbed up a precipice thought inaccessible, and came upon them unseen, and caught them unawares. For had he attempted to come up in any part where he was seen; they could easily have beat him down and prevented his ascent. But though the place he climbed was so very steep and cragged, yet crawling on all four, he surmounted the difficulty. For he took this method of going on his hands and feet, not so much that he might not be seen; but because otherwise he could not have got up, not being able to stand on his feet. Some think it was the precipice called Bozez he climbed, which, according to the Targum, had its name from its being very slippery.
"And his armor-bearer after him; who clambered up in the same manner, in imitation of his master, and as taught and directed by him.
"And they fell before Jonathan, and his armor-bearer slew after him": Jonathan, coming upon them unawares, knocked them down; or falling upon them, and laying about him with great dispatch, wounded them, and laid them prostrate to the ground. And his armor-bearer following, also put them to death, and so between them both made quick riddance of them.
These men that were taunting Jonathan and his armor-bearer could have thrown a rock off the side of the cliff they were climbing, and killed them both, before they made it to the top. They were making sport out of this whole thing. After all, there was just Jonathan and his armor-bearer against all of these men. We see that Jonathan killed those in front of him and the armor-bearer killed those behind him.
1 Samuel 14:14 "And that first slaughter, which Jonathan and his armor-bearer made, was about twenty men, within as it were a half acre of land, [which] a yoke [of oxen might plow]."
That first slaughter, which Jonathan and his armor-bearer made, was about twenty men, within about a half acre of land, which a yoke of oxen might plow. This was a very ancient mode of measurement, and it still subsists in the East. The men who saw them scrambling up the rock had been surprised and killed, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous force. The success of the adventure was aided by a panic that struck the enemy, produced both by the sudden surprise and the shock of an earthquake. The feat was begun and achieved by the faith of Jonathan, and the issue was of God.
These two men (Jonathan and his armor-bearer), came in the name of the Lord. Two men killed twenty men. It seemed their bodies were scattered over a half acre.
1 Samuel 14:15 "And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling."
"The earth quaked": The earthquake affirms the fact that divine intervention aided Jonathan and his armor-bearer in their raid. The earthquake caused a panic among the Philistines. God would have intervened on Saul's behalf in such a manner had he chosen to be faithfully patient (13:9).
There was widespread terror in the camp when it was told what happened to the garrison. They probably thought the entire army of Israel was coming against them. They had probably forgotten about an attack from Jonathan and his men. This was totally unexpected.
1 Samuel 14:16 "And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down [one another]."
It appears, in their fright, they turned on each other. Saul's watchmen have now suddenly become aware of the tumult. It seems to them, as if Israel is winning. They have no idea who of Israel is fighting however.
1 Samuel 14:17 "Then said Saul unto the people that [were] with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armor-bearer [were] not [there]."
When this panic which was taking place in the Philistine army was reported to King Saul, he naturally inquired as to what had caused it, knowing that he, as general-in-chief, had given no directions to any of his men to attack the enemy. In the little Israelites' force, when the roll was called, it was soon discovered who was missing.
"Behold, Jonathan and his armor-bearer were not there": From whence it might be inferred, that this commotion the Philistines were in was occasioned by an onset of theirs on the outer guards or sentinels of their garrison or army, which had alarmed them.
This numbering is not a count, but a calling of names, until they find who is not with them. Saul possibly thought someone had mustered a small group from his men, and gone and done this thing. To his surprise, it is Jonathan and his armor-bearer only.
1 Samuel 14:18 "And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel."
"Ark of God": The LXX (Septuagint) reads "ephod" instead of "Ark," and this seems more likely since the Ark was at Kirjath-jearim and the language of 14:19 better fits the ephod (verse 3) than the Ark.
We remember that, the Ark of God was cared for by the priest. This is possibly speaking of the high priest coming wearing the ephod. God spoke to the people through the Urim and the Thummim of the high priest. Perhaps the Ark was brought, so the people would recognize the answer from God.
1 Samuel 14:19 "And it came to pass, while Saul talked unto the priest, that the noise that [was] in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand."
"Withdraw thine hand": Saul, in a hurry, ordered the priest to stop the inquiry into the will of the Lord.
Saul did not wait to hear what the will of God was in this, before he acted. Saul had done the wrong thing when he offered the burnt offering, not willing to wait for Samuel. Now he is making the same mistake again, by not waiting to hear from God through the priest. His impatience costs him.
1 Samuel 14:20 "And Saul and all the people that [were] with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, [and there was] a very great discomfiture."
The six hundred men that were with him, unless we can suppose the 1000 that had been with Jonathan in Gibeah were here still (see 1 Sam. 13:2).
"And they came to the battle": To the field of battle, the place where the army of the Philistines had encamped.
"And, behold, every man's sword was against his fellow": Taking one another for Hebrews, or treacherous and disaffected persons; so that, though the Israelites had neither swords nor spears, they needed none, for the Philistines destroyed one another with their own swords.
"Very great discomfiture": Noise, tumult, confusion, slaughter, and destruction.
This is not speaking of the Israelites' swords, because Saul was the only one of this group that had one. This just means that the Philistines turned their swords on each other and killed their own army. Saul's army had no swords or spears. Of course, they could have taken some from the fallen Philistines.
1 Samuel 14:21 "Moreover the Hebrews [that] were with the Philistines before that time, which went up with them into the camp [from the country] round about, even they also [turned] to be with the Israelites that [were] with Saul and Jonathan."
"Hebrews": This is a reference to Israelite deserters or mercenaries.
Jonathan's bravery caused these frightened Israelites, who had gone with the Philistines, to return to the service of Jonathan. They had not fought with the Philistines against Israel. They had been like slaves to the Philistines.
1 Samuel 14:22 "Likewise all the men of Israel which had hid themselves in mount Ephraim, [when] they heard that the Philistines fled, even they also followed hard after them in the battle."
"Hid themselves in Mount Ephraim": A large and partially wooded area north and west of Michmash.
It seems the bravery of Jonathan had encouraged the bravery of them all. Those who had hidden, so they would not have to fight, when the army of the Philistines came, are now coming out of hiding so they can share in the victory.
1 Samuel 14:23 "So the LORD saved Israel that day: and the battle passed over unto Beth-aven."
"So the Lord saved Israel" The writer uses similar language to that of the Exodus. In spite of their disobedient king, God was faithful to deliver Israel from her enemies.
"Beth-aven" (see note on 13:2).
The one thing we must notice above is who won the war for them. It was the LORD. The LORD saved Israel because of Jonathan's faith.
1 Samuel Chapter 14 Questions
1. Who did Jonathan tell to come with him, to the Philistine's garrison?
2. Why did Jonathan not tell Saul, where he was going?
3. Who put this thought into the mind of Jonathan?
4. Where was Saul, when this happened?
5. How many men were with Saul?
6. Who was wearing an ephod?
7. Who was Phinehas?
8. Why was his son named Ichabod?
9. What does "Ahiah" mean?
10. What does "Bozez" mean?
11. What does "Seneh" mean?
12. These two rocks guarded the entrance to the _____________.
13. What did Jonathan call the Philistines in verse 6?
14. Who did Jonathan have faith in?
15. Two can put _____ ________ to flight, if the two are in the perfect will of God.
16. Did his armor-bearer go willingly with Jonathan?
17. When would the Philistines see them?
18. How can we relate to these two today?
19. How will Jonathan know whether the LORD wants him to go against the Philistines, or not?
20. Why did the Philistines not roll a rock down the embankment, and kill them?
21. How many did Jonathan and his armor-bearer kill in the first slaughter?
22. When the Philistines heard what happened at the garrison, how did they react?
23. What did the Philistines think was happening?
24. In their fright, they turned on ________ ________.
25. Who discovered what was going on and told Saul?
26. What did Saul do, to determine who had gone out to fight?
27. What did Saul tell Ahaiah to bring?
28. How did the LORD speak to the people?
29. Why did Saul not wait to hear the will of God?
30. Who came to help Jonathan?
31. Who returned to help?
32. The _________ saved Israel that day.
Verses 24-33: The army, ravenous because of Saul's foolish "oath", disobeyed the covenant laws regarding the proper preparation of meat (Gen. 9:4; Lev. 7:26; 17:10-14). Saul's impetuous behavior led the nation to sin.
1 Samuel 14:24 "And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed [be] the man that eateth [any] food until evening, that I may be avenged on mine enemies. So none of the people tasted [any] food."
"Were distressed": Saul's inept leadership failed to provide for the physical needs of his men, leaving them weak and fatigued.
"Cursed": Saul's first foolish oath pronounced a curse upon anyone tasting food until the battle was over. The scene fits chronologically after Jonathan's departure.
In the last lesson, we saw that Jonathan and his armor-bearer attacked the Philistines. Saul found out about it, after it was nearly over, and rushed out with his men to help. Now, we see that Saul had called a fast for that day. "Adjured" means he made them swear. He also said that anyone who ate before the day was over, would be cursed. He was in such a hurry, that he did not want them to stop to eat.
1 Samuel 14:25 "And all [they of] the land came to a wood; and there was honey upon the ground."
"Honey upon the ground": This was a reference to honeycombs found in the forest (verse 27).
There seemed to be an abundance of honey running down the rocks. The men had been walking all day without food, and this was a great temptation.
1 Samuel 14:26 "And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath."
The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs, indicating it to be bees' honey. "Bees in the East are not, as in England, kept in hives; they are all in a wild state. The forests literally flow with honey; large combs may be seen hanging on the trees as you pass along, full of honey" [Roberts].
"But no man put his hand to his mouth": That is, took not any of the honey and ate it, though it was so near at hand, and there was plenty of it.
"For the people feared the oath": Saul made them swear by, or the imprecation he made on the person that should eat any food that day.
Even though there was an abundance of honey, and they were very hungry, they did not eat. They were more afraid of the curse Saul had spoken, if they broke their oath, than they were of being hungry. They did not even taste it.
1 Samuel 14:27 "But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that [was] in his hand, and dipped it in a honeycomb, and put his hand to his mouth; and his eyes were enlightened."
"Jonathan heard not" Jonathan apparently had departed before Saul made his oath.
Not only had Jonathan not heard what his father said, he did not take the oath either. Jonathan would not be punished, for breaking an oath he did not take. Jonathan takes a bite of the honey, because he is unaware of his father's restriction. The dimness in his eyes had been caused from his exhaustion. The sweetness of the honey brought him strength and bright eyes.
1 Samuel 14:28 "Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed [be] the man that eateth [any] food this day. And the people were faint."
Most probably, in reply to Jonathan's pointing out the plentiful supply of honey, and inviting the soldiers near him to refresh themselves with it. The words "and the people were faint," at the close of the verse, should be rendered, and the people are faint. They were part of the speech of the soldier who was telling Jonathan of his father's rash oath.
The father was in such a hurry to get these people into the battle, that he forgot how weak they would be, if they did not eat. His causing them to swear, that they would not eat, would make them so weak, it would be about impossible to finish the battle.
1 Samuel 14:29 "Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey."
"My father hath troubled the land": Jonathan saw the foolishness of Saul's oath and how it actually hurt Israel's cause instead of helping it.
Saul's mistake was in a hasty judgment, again. Jonathan had found strength in the taste of honey he had taken. They could all fight better, if they were not so weak from hunger.
1 Samuel 14:30 "How much more, if haply the people had eaten freely today of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines?"
That is, had they been allowed to eat freely of the provisions of bread, wine, etc. that they found in the enemy's camp, they would have been much more refreshed and strengthened than it could be supposed he was with eating a little honey. If that had had such an effect upon him, of what service would a full meal have been to the people?
"For had there not been now a much greater slaughter among the Philistines?" The people would have had more strength to smite them, and would have pursued them with greater zeal and swiftness, and so have made a greater slaughter among them than they had. He intimates that Saul's end would have been better answered by suffering the people to eat, than by forbidding them.
The truth is, they could have fought better, but they had taken the vow. The end result would have been better, if Saul had thought of the needs of his soldiers.
1 Samuel 14:31 "And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint."
"Aijalon": This area is located 15 miles west of Michmash. This would have been a normal path back to the land of the Philistines.
They pursued and killed the Philistines, but the slaughter would have been much greater, had they not been so weary.
1 Samuel 14:32 "And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew [them] on the ground: and the people did eat [them] with the blood."
"Eat them with the blood": The people were so severely hungry because of the oath (verse 24), that they disobeyed the law by eating the meat raw and not draining the blood (Lev. 17:10-14).
Such an act was in clear violation of the Levitical prohibition against eating meat with "blood" still in it (Lev. 17:10-14; 19:26). The pressures of warfare, as well as the added restrictions of Saul's foolish oath (verses 24-30), may have contributed to the people's hunger and physical weakness, hence to the temptation to ignore the Levitical stipulations.
It seems, they kept the forced fast that Saul had caused them to swear to. The minute the fast was over, they committed a very bad sin by eating the blood with the meat. The Hebrews had a special way they were to kill animals. They were to bleed them, and cover the blood with the dirt.
Leviticus 3:17 "[It shall be] a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood."
1 Samuel 14:33 "Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day."
Some that were more conscientious and religious were more circumspect, and strictly attended to the laws forbidding the eating of blood, and were concerned at the indecent behavior of others, and therefore thought fit to acquaint Saul with it, to restrain it.
"Behold, the people sin against the Lord, in that they eat with the blood": By breaking the laws of God respecting the eating of blood (in Genesis 9:4, especially in Leviticus 19:26).
"And he said, ye have transgressed": The above laws of God; that is. Saul said to some persons who were accused of the breach of them, and were ordered to come before him, and did come.
"Roll a great stone unto me this day": Pointing perhaps, at one which lay at some distance from him, and which he ordered to be rolled to him. This was done, that the creatures might be slain on it, and their blood drawn out from them, or to offer sacrifice upon, and indeed for both.
They have not kept the covenant with God. They were to obey God's commandments. They were all aware, that they were not to eat the blood of an animal. They were to immediately bring a stone to Saul, so the animals could be cut up and drained properly.
1 Samuel 14:34 "And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay [them] here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew [them] there."
In the camp, some one way, and some another, and make proclamation throughout it; this he said to some of his officers, whom he sent out as heralds, to publish his will and pleasure.
"And say unto them, bring me hither every man his ox, and every man his sheep, and slay them here": On the great stone he had ordered to roll to the place where he was.
"And eat them; in the same place, being rightly slain, and the blood let out; all this was to be done, the slaying of the beasts, and eating them, in the presence of Saul, and under his inspection, that everything might be done decently, and in order, and according to the law of God.
"And sin not against the Lord, in eating with the blood": As some of them had done (1 Sam. 14:32), and all the people brought every man his ox with him; and his sheep also, though not expressed, yet to be supplied from the preceding clause.
And these every man brought: "Every man his ox with him that night". The Jewish Rabbins are divided about these creatures slain, whether for sacrifices or common food. And those that think sacrifices are meant dispute whether it was lawful to slay them in the night, which some allow to be lawful, if on a small and private altar, but not upon a large and public one. But these were slain no doubt for common food, which all agree might be slain in the night.
"And slew them there": Before Saul, and on the great stone rolled unto him.
The animals slain on the rock would have a chance for the blood to drain thoroughly. It does not say anything about cooking the meat here, but the meat had to be cooked to fulfill the law. They were not to eat raw meat.
1 Samuel 14:35 "And Saul built an altar unto the LORD: the same was the first altar that he built unto the LORD."
"The first altar": The first and only altar built by Saul mentioned in Scripture.
This altar was in thanks for the victory they had against the Philistines. This altar to the LORD was the first Saul had built.
1 Samuel 14:36 "And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God."
"Let us draw near hither unto God": Ahijah the priest requested that they first seek the Lord regarding their course of action.
Saul realizes that he was really the cause, that all of the Philistines had not been killed. Now, he proposes that they go down by night and finish killing them. It appears, the army was willing to do whatever Saul wanted to do. The priest wanted to inquire of God, before they went to battle, however.
1 Samuel 14:37 "And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day."
"Saul asked counsel of God": At the request of Ahijah, Saul inquired of the Lord regarding his battle plan.
"He answered him not" Because of the sin that Saul had caused in his army, God did not answer his inquiry. This would not be the last time that the Lord would refuse to respond to sinful Saul (28:6).
God did not answer him quickly, because he was so impatient. Saul wanted to hear what God had to say, as long as He said it immediately.
1 Samuel 14:38 "And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day."
Or, the corners of the peoples; the princes, as Jarchi interprets it: and so the Targum, the heads of the people, in allusion to the cornerstones in buildings, which are the ornament, strength, and cement of them (see Zech. 10:4). Though Abarbinel thinks the tribes themselves are meant, which lay encamped everyone in a corner by themselves, separated from one another. And these he would have brought together; not the heads only, but everyone, small and great, that it might be seen and known where the sin lay. But he should have observed that the tribes of Israel were not now present with Saul, but a small number of them.
"And know and see wherein this sin hath been this day": He concluded, from having no answer from the Lord, that sin had been committed, which was the cause of it. But never thought of his own rash oath, which was the cause of the people's sinning, and had brought his son into danger or by the sin of the people by eating the flesh that contained the blood. Nothing ran in his mind but the breach of the oath with which he had adjured the people, and this he was determined to find out, if possible.
Because God did not answer him immediately, he assumes it is because of some sin that has been committed. He never looks at himself. His fault finding is always with someone else. He wants to find who has sinned, and kill him.
1 Samuel 14:39 "For, [as] the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But [there was] not a man among all the people [that] answered him."
"As the Lord liveth": As an encore to his previous oath, Saul followed with another foolish oath, unknowingly jeopardizing his own son's life.
He had made rash decisions several times earlier. This is another rash statement, because he wants to hurry up and go to war. The people are not going to accuse Jonathan, who led them to the victory over the Philistines. We said before that Jonathan did not sin, because he had not taken the oath with the others.
1 Samuel 14:40 "Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee."
As many of them as were present. Not the principal men only, but the common people; not the officers only, but the common soldiers in the army.
"Be ye on one side, and I and Jonathan my son will be on the other side": So they divided to the right and left, one went one way, and the other the other. There were two boxes or urns, as Kimchi says, in one of which were the names of Saul and Jonathan, and in the other Israel. Though Abarbinel observes, that such a partition of them on one side, and the other, is not according to the manner of lots; and he suspects that Saul knew that Jonathan had tasted of honey. Being told it by the man that saw him eat it; and who said to him then, "thy father straitly charged" (1 Sam. 14:27), but chose this way to make it manifest to the people, and to show what a strict regard he had to justice.
"And the people said unto Saul, do what seemeth good unto thee": They were very submissive to him in everything (see 1 Sam. 14:36).
He had not received an answer from God through the Urim and the Thummim of the high priest. Now, he has decided to figure out who is worthy of death by lot.
Verses 41-45: God gave two stones ("Lots"), called Urim and Thummim to the Israelites to make decisions. Kept in the high priest's possession, they were the only legitimate way to receive a positive or negative response from the Lord other that God speaking directly to someone (Exodus 28:30; Num. 27:21). The Israelites recognized the truth: Jonathan's victory was evidence of God working on their behalf; whereas Saul's oath was foolish.
Verses 41-42: The casting of lots was an accepted means of determining the Lord's will (Prov. 16:33), in ancient "Israel" (Lev. 16:7-10, 21-22; Joshua 14:2; 18:6), including the establishing of guilt (Joshua 7:14).
1 Samuel 14:41 "Therefore Saul said unto the LORD God of Israel, Give a perfect [lot]. And Saul and Jonathan were taken: but the people escaped."
"Taken": The practice of casting lots was used to distinguish one person or group from another. Jonathan was indicated as the guilty party, though he acted innocently (verse 27).
The lot fell on Jonathan and Saul. The people were spared in this.
1 Samuel 14:42 "And Saul said, Cast [lots] between me and Jonathan my son. And Jonathan was taken."
Which showed his regard strict justice, and that he had no consciousness of guilt in himself, and should not spare his own son if found guilty.
"And Jonathan was taken": The lot fell upon him, which was so directed, that his ignorance of his father's charge and oath might appear; and that the affection of the people might be discovered. And that a regard is to be had to the orders and commands of princes, and obedience to be yielded to them in all in which conscience is not concerned, though they may be grievous. And to bring Saul to a sense of rashness in making such an oath, which brought his own son into so much danger.
The lot fell on Jonathan this time.
1 Samuel 14:43 "Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that [was] in mine hand, [and], lo, I must die."
What sin he had committed, the lot having fallen on him, and found him out: and Jonathan told him; the whole of the matter, all the truth, without any reserve.
"And said, I did but take a little honey with the end of the rod that was in mine hand": He speaks of the fact as a trivial thing, as if it was not deserving of death, though he was willing to submit to it; yet it seems strange he should say nothing of his ignorance of the charge and oath of Saul, and plead that in excuse of it.
Truly Jonathan had taken of the honey, but he had done it innocently. He had not taken the vow, nor heard the oath his father made. He bows to the judgment of God, and does not try to defend himself in this. He agrees he must die.
1 Samuel 14:44 "And Saul answered, God do so and more also: for thou shalt surely die, Jonathan."
"God do so and more also": Saul, proud and concerned with his own authority and honor, was intent on fulfilling his vow.
Saul is a man who does not stop to think, before he speaks. He takes an oath, here, to kill his own son. Jonathan had not broken the oath, because he never took it.
1 Samuel 14:45 "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: [as] the LORD liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not."
"Wrought with God this day": Jonathan, in stark contrast to his father the king, understood the sufficiency of God for the task and obediently relied on Him for the victory.
The people are right. There is no reason to kill Jonathan. Not only did he win the battle almost singlehandedly for them, but he is innocent. Certainly, the blessings of God had been upon him, as he fought the Philistines. The people loved Jonathan, and they would not let Saul kill him.
1 Samuel 14:46 "Then Saul went up from following the Philistines: and the Philistines went to their own place."
"The Philistines went to their own place": The Philistines were left to continue their retreat unhindered.
Saul saw that the people were not with him, and he returns home. The Philistines, who were not killed earlier, were spared. They went to their homes, as well.
Verses 47-52: Saul was a man of war, quick to battle "wherever he turned" and quick to recruit "any strong ... or ... valiant man" who crossed his path. War was a primary way for a new king to establish his "sovereignty" in ancient times (Exodus 17:14-16; Num. 24:20).
Saul's military accomplishments were significant and expanded Israel's borders in all directions: to the south (Edom), east (Ammon and Moab), north (Zobah), and west (Philistia). The defeat of the Amalekites is recorded (in Chapter 15).
1 Samuel 14:47 "So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed [them]."
That is, resumed the administration of it, after he had, in a manner, lost it by the Philistines, who had almost got the entire possession of it, and enslaved Israel.
"And fought against all his enemies on every side": He did not invade them, as may be gathered from the next verse, but repelled them, and kept them within their own limits. He gathered an army, and smote the Amalekites; which war is described at large in the next chapter.
It seemed the bravery of Jonathan, Saul's son, gave Saul the courage to lead his troops bravely. He fought with all the enemies of Israel. Paul says that Saul reigned for 40 years as king. I have no argument with that. He was an impatient military king. Notice, he did not kill them all. He vexed them. He was a constant enemy of theirs.
1 Samuel 14:48 "And he gathered a host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them."
A large army; for after the battle with the Ammonites he disbanded his army, and sent them home, retaining only 3000 men. And these deserted him to six hundred, which were all the men he had with him, when he fought last with the Philistines. But now, finding he had enemies on every side of him, he gathered a large army to defend his country against them and particularly, to attack the people next mentioned.
"And he smote the Amalekites": A people that Israel, by the law of God, was bound to destroy, and blot out their name. A particular account of his expedition against them is given in the following chapter.
"And delivered Israel out of the hands of them that spoiled them": The nations before mentioned, Moabites, Ammonites, Edomites, Syrians, and Philistines.
We do not read of daring exploits like Jonathan did, from Saul. Saul took an army with him, when he fought their enemies. He fought valiantly for Israel and won. The Amalekites were just one of the lands he defeated.
Verses 49-51: Saul's children, Jonathan and Michal, would both play significant roles in the life of the next king, David. Nothing further is known of Saul's wife or other children mentioned here.
1 Samuel 14:49 "Now the sons of Saul were Jonathan, and Ishui, and Melchi-shua: and the names of his two daughters [were these]; the name of the firstborn Merab, and the name of the younger Michal:"
Who seems to be his firstborn, of whom, his valor and success, we read in this and the preceding chapter.
"And Ishui": The same with Abinadab (1 Chron. 8:33), for he had two names.
"And Melchi-shua": And besides these three there was another, whose name was Ishbosheth, sometimes called Eshbaal (2 Sam. 2:8), who succeeded him in the kingdom. For which reason Abarbinel thinks he is not mentioned here, because he was a king; though it is generally supposed the reason why these only are named is, because they went out to war with him, and died with him. But this did not; he had other children by a concubine, or secondary wife, whose name was Rizpah, not mentioned here (2 Sam. 21:8).
"And the names of his two daughters were these, the name of the firstborn Merab; who was afterwards married to Adriel the Meholathite (1 Sam. 18:19), and the name of the younger Michal; who became the wife of David (1 Sam. 18:27).
Ishui and Abinadab is the same person. The fourth son of Saul is not mentioned here. His name was Ishbosheth. Generally, daughters are not mentioned, but these will play important roles in their history, so they are mentioned. "Jonathan" means whom Jehovah gave. The name "Ishui" means peaceful, or quiet. "Melchi-shua" means king of aid.
"Ishbosheth" means man of shame. Perhaps, that is why he was not named here. "Merab" means increase. "Michal" means who like God.
1 Samuel 14:50 And the name of Saul's wife [was] Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host [was] Abner, the son of Ner, Saul's uncle.
"Abner": A cousin of Saul who commanded his army (1 Sam. 17:55, 59; 20:25; 26:14-15).
"Ahinoam" means brother of grace. "Ahimaaz" means brother of anger. "Abner" means father of light. Kish, Saul's father was a son of Ner. Abner was Saul's captain of hosts.
1 Samuel 14:51 "And Kish [was] the father of Saul; and Ner the father of Abner [was] the son of Abiel."
(See 1 Samuel 9:1).
"And Ner the father of Abner was the son of Abiel; this Abiel was the father both of Kish and Ner, and the grandfather of Saul (see 1 Sam. 9:1).
This makes Abiel the great-grandfather of Saul.
1 Samuel 14:52 "And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him."
"War ... sore": The Philistines' opposition to Israel was persistent and continual to the very last day of Saul's life (1 Sam. 31:1-3).
"Strong man ... valiant man": Saul looked for the good warriors and attached them to his personal force. David was one such man, who would also continue this practice under his rule (2 Sam. 23:8-39).
This is just saying that, a strong healthy man was enlisted in the army of Saul. Saul was a good soldier leader. He knew the Philistines were a powerful opponent. Saul kept a standing army of the finest young men in the country. The moral was high, because they were successful against their enemies.
1 Samuel Chapter 14 Continued Questions
1. What rash thing does Saul say in verse 24?
2. What does "adjured" mean?
3. Why did Saul make such a rash vow?
4. There was an abundance of ___________upon the ground.
5. Why did the soldiers not take of the honey?
6. Why did Jonathan take of the honey?
7. What happened to Jonathan's eyes, when he did this?
8. What did one of the people tell Jonathan, after he had taken of the honey?
9. Saul's mistake was in his ___________ judgment.
10. If the people had eaten better, what would they, possibly, have done?
11. It seems the soldiers kept the ________ fast.
12. What did they do, the minute the fast was over?
13. Why were they to roll a great stone to Saul?
14. What would be the difference in the animals slain on the rock?
15. In verse 35, what did Saul build?
16. What did Saul want to do further to the Philistines?
17. What does the priest say to do?
18. When there is no answer from God, what does Saul propose they do?
19. What rash statement does Saul say about Jonathan?
20. Where does the lot fall?
21. Why does Saul not kill him?
22. Why is it right, that the people not let Saul kill Jonathan?
23. Did they attack the Philistines that night?
24. What exploits of Saul do we read of in verse 47?
25. How long does Paul say that Saul was king?
26. Who were the sons of Saul?
27. Who were his daughters?
28. Who is the same as Ishui?
29. What was Saul's wife named?
30. Who was the great-grandfather of Saul?
1 Samuel 15:1 "Samuel also said unto Saul, The LORD sent me to anoint thee [to be] king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD."
When and where he said to him what follows, it is not easy to determine, perhaps at Gilgal, where they had met again.
"The Lord sent me to anoint thee to be king over his people, over Israel": That is, he gave him orders to anoint him king of Israel, otherwise Saul was in providence sent to Samuel to be anointed, and not Samuel to Saul.
"Now therefore hearken thou unto the voice of the words of the Lord": For so great a favor, and such high honor he had conferred on him, laid him under great obligation to obey the commands of the Lord. Whereas he had been deficient in one instance before, for which he had been reproved, he suggests, that now he should take care to observe and do, particularly and punctually, what should be entrusted him.
It seems as though Saul has rebelled so much at the exacting will of the LORD, that Samuel reminds Saul here that he is king, because the Lord made him king. Samuel tries to convince Saul, that the most important thing to do is obey the will and the Word of God. We are not to question the will of God. We must obey completely, not just the part we like. Listen carefully to the will of God and do exactly what He says, is the message of this first verse.
Verses 2-3: The command to "utterly destroy" the enemy was reserved for nations that rebelled against all things holy. This was God's most severe judgment, and it stopped the spread of pagan practices among God's chosen people (e.g., Deut. 20:16-17; Joshua 6:17, 21).
1 Samuel 15:2 "Thus saith the LORD of hosts, I remember [that] which Amalek did to Israel, how he laid [wait] for him in the way, when he came up from Egypt."
"Amalek": The Amalekites, a nomadic people of the desert and descendants of Esau (Gen. 36:12), became a marked people when they attacked Israel in the wilderness after leaving Egypt (see notes on Exodus 17:8-16; compare Num. 24:20; Deut. 25:19; Judges 6:3-5).
The Amalekites had been a vicious group of people, opposed to the Israelites from the beginning of their journey to the Promised Land. They were desert people, who lived in tents. They were nomads. They had a bad reputation for stealing and marauding.
1 Samuel 15:3 "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass."
"Utterly destroy": God gave Saul an opportunity to redeem himself with obedience. The judgment was to be a complete and total annihilation of anything that breathed. God's judgment was severe on those who would destroy His people. It was equally severe to those who disobeyed (Achan in Joshua 7:10-26).
Total annihilation of the enemy is demanded here (see the note on Joshua 6:17).
This seems like such a cruel thing to do, but we must not question the intentions of God. He wanted to wipe out this evil, before it spread to His people (the Israelites). The reason He did not want any of the animals saved was simply that He did not want the Israelites to have war for personal gain. This was a holy war called for by the LORD Himself. This was a war for cleansing the land. He wanted to purge the land of even the memory of the Amalekites.
1 Samuel 15:4 "And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah."
"Telaim": The precise location of this area is unknown, but it may be a reference to Telem (found in Joshua 15:24).
These Bedouins were probably more trouble to Judah, than to the others. Judah just had 10,000 footmen, and that would not be enough to destroy the Amalekites by themselves. The 200,000 footmen came from the other tribes. Telaim was a place where sheep were gathered. This meeting was not in town then.
1 Samuel 15:5 "And Saul came to a city of Amalek, and laid wait in the valley."
"A city of Amalek": This was possibly modern-day Tel Masos located about 7 miles east southeast of Beer-sheba.
Ir-amalek was the only known city of the Amalekites. He did not go in and immediately destroy the village, as the LORD had told him to do. It seems that Saul was headstrong. He did not take instructions well, even if they were from the LORD.
1 Samuel 15:6 "And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye showed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites."
The "Kenites" are spared because of their protracted kindness toward "Israel" (see the note on Judges 1:16).
Moses' father-in-law was a Kenite (Judges 1:16), a people friendly to the Israelites.
It is not apparent whether he gave them warning before the battle started, or whether it was during the battle. We just know he allowed the Kenites to go free. We also see that their kindness to the Israelites was the reason the Kenites were saved.
Verses 7-11: Against Samuel's instructions (15:3), Saul "spared Agag and the best" of the livestock and then kept the choice animals for himself. This selfishness, outright rebellion against God's law, and disregard for His holiness caused God to "regret" making Saul king. God did not say His decision was a mistake, He knew all long what Saul would do. Rather, God expressed grief over the sins of Saul and the effect they had on Israel (see note on 15:29).
1 Samuel 15:7 "And Saul smote the Amalekites from Havilah [until] thou comest to Shur, that [is] over against Egypt."
"From Havilah ... to Shur": Saul's victory was extensive, covering much of the Amalekite territory. However, the Amalekites were not completely destroyed (27:8; 30:1).
They were nomads, so they had to hunt them down to kill them. They were scattered from Havilah to Shur. They were scattered so much that they reached almost to Egypt.
Verses 8-9: Saul's actions were in clear violation of the divine sanctions against Amalek (see the note on 1 Chron. 10:13-14).
1 Samuel 15:8 "And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword."
"Agag": Another example of Saul's incomplete obedience, in the cast of Agag, is recorded because it had such far-reaching implications. Over 5 centuries later an Agagite named Haman attempted to exterminate the Jewish race from his power base in Persia (Esther 3:1).
"All the people": The Israelites killed everyone they came across, except for the king.
The LORD told him to kill everyone. This was not keeping the commandments of the LORD to the fullest. Saul was a great earthly king, but we would have to question how he fared with the things of the Spirit. It seemed as if he could just not do exactly what God told him to do. He did most of what God told him to do, but he would not keep every detail. He was rebellious against God in this.
1 Samuel 15:9 "But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all [that was] good, and would not utterly destroy them: but every thing [that was] vile and refuse, that they destroyed utterly."
"Saul and the people spared": Motivated by covetousness, both Saul and the people greedily spared the choice spoil of the land, disobeying God's Word and demonstrating their faithlessness.
This is a direct disobedience of God. Saul killed only the animals that are second best, and kept the best for himself. This was not what the LORD had said to do. Saul had disobeyed the LORD, again. He had been partly obedient, but he had not been totally obedient. Obedience is better than sacrifice.
1 Samuel 15:10 "Then came the word of the LORD unto Samuel, saying,"
The word of prophecy, as the Targum; this came to him in a dream or vision, or by an articulate voice: saying; as follows.
1 Samuel 15:11 "It repenteth me that I have set up Saul [to be] king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night."
"It grieved Samuel": Samuel's role as priest over the people gave him great concern over the poor performance of the king, who was like the kings of other nations (1 Sam. 6:19-20); i.e., self-centered, self-willed, and utterly disobedient to the things of God.
God's regret is an expression drawn from human experience. Yet, the "Lord" was doubtless "grieved" because of Saul's disobedience. However, such characteristics do not indicate weakness or changeability in the divine will (James 1:17; see the note on 15:29 below).
Samuel was the moral, or spiritual, leader of Israel at this time. The LORD had told Samuel specifically what Saul was to do in the destruction of the Amalekites. Saul listened, but undoubtedly did not take the details serious enough to carry through. Now the LORD is speaking through Samuel again. Saul had failed nearly every test the LORD had given him. Saul was headstrong. He felt there was always a better way to do things, than to obey the explicit will of the LORD. He had not performed the commandments the LORD had given him through Samuel. He had spared Agag alive. He also saved the very best of all of the animals. Samuel was so grieved when he heard this about Saul that he cried all night unto the LORD.
1 Samuel 15:12 "And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal."
"Carmel": This is not Mt. Carmel of Elijah fame (1 Kings 18:20), but a Carmel located 7 miles south of Hebron.
"He sat him up a place": Saul, apparently taking credit for the victory, established a monument to himself (Absalom in 2 Sam. 18:18). This foolish act of contemptible pride was Saul's expression of self-worship rather than true worship of God and another evidence of his spiritual weakness.
"Gilgal": The site of Samuel's first confrontation with Saul (13:7b-15), became the site of this pronouncement of judgment.
We see from this, Saul did not report back to Samuel. He probably knew that Samuel would be displeased with what he had done. Samuel expected him to come back to him, and report about the victory. He did not however. Saul returned to Gilgal, which is several days' journey from Samuel's home.
1 Samuel 15:13 "And Samuel came to Saul: and Saul said unto him, Blessed [be] thou of the LORD: I have performed the commandment of the LORD."
"I have performed the commandment of the Lord": Saul, either ignorantly or deceitfully, maintained that he did what was commanded (15:20).
If he kept the commandment, why did he not come and tell Samuel? Why did Samuel have to look for him? Saul had kept part of the commandments of the Lord. He really had kept the commandments that were pleasing unto him and did not keep those which displeased him. He is like many believers in Christ, who want the salvation of Jesus Christ, but do not want Him to be their Lord.
1 Samuel 15:14 "And Samuel said, What [meaneth] then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?"
For the orders were to destroy all living creatures belonging to the Amalekites (1 Sam. 15:3), if therefore Saul had performed the commandment of the Lord, as he said he had, from whence were these sheep Samuel heard bleating?
"And the lowing of the oxen which I hear?" Where do they come from? These questions he put to convict him of the falsehood he had delivered; the bleating and lowing of these creatures proved him a liar, and were witnesses of his breach of the divine command. One would think every bleating and lowing of these must alarm his conscience, unless dreadfully stupefied.
The LORD had told Saul to kill all of the animals. He had kept the choicest animals back. The sound of the animals is convicting Saul of this sin.
1 Samuel 15:15 "And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed."
"The people spared the best ... to sacrifice": Saul began to place blame on others, making room for his own excuses just as he had done earlier (13:11-12). Then he tried to justify his sin by saying that the animals would be used to sacrifice to the God of Samuel. Saul's blatant disobedience at least pained his conscience so that he could not claim God as his God.
Once again "Saul," the sinner, attempts to shift the blame to others (13:11-12), or plead extenuating circumstances (verses 20-21). The practices are as old as sin itself (Gen. 3:12-13).
It appears that if Saul were going to sacrifice these choice animals, he would have gone to Samuel, instead of Samuel looking him up. In my opinion, a sacrifice should actually be the finest thing you have that belongs to you, not someone else's property. It really does not matter what he was going to do with them. He disobeyed God by taking them at all. Saul seems to have become extremely proud of his own opinion, even to overruling the will of God.
1 Samuel 15:16 "Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on."
Stop a little, do not be in haste to be gone, as he might seem to be, fearing a reproof, and that something would be said to him not very agreeable.
"And I will tell thee what the Lord hath said to me this night": Since it was not anything from himself, but from the Lord he had to say, he might expect the rather to be heard, especially since it was what had lately been told him.
"And he said unto him, say on": He gave him leave, perhaps hoping he should hear something said in his praise, commending him for what he had done in destroying the nation of Amalek (see Luke 7:40).
Samuel had been in prayer all night for Saul. He had actually pleaded with God to forgive Saul. Now Samuel wants Saul to stay and hear what the LORD said about all of this. Saul stays and tells Samuel to go ahead and tell him.
1 Samuel 15:17 "And Samuel said, When thou [wast] little in thine own sight, [wast] thou not [made] the head of the tribes of Israel, and the LORD anointed thee king over Israel?"
"Little in thine own sight": Saul's status before he became king was as a humble and lowly Benjamite (9:21).
We remember that Saul had been a shy man. He had not thought himself worthy of being king. He had hidden among the wagons from Samuel. He thought someone else was worthier to be king. That is one of the reasons God had chosen him to be king. God wanted someone who would obey His commandments. Saul is strong-willed as he was an impatient man. He did things that were pleasing in his own eyes and not in God's eyes. God anointed him king, because he was humble. His accomplishments have made Saul overly proud of himself.
1 Samuel 15:18 "And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed."
And therefore, he ought to have attended to the errand sent upon, and executed the orders given. In vain, therefore, was it to lay the blame on the people.
"And said, go, and utterly destroy the sinners, the Amalekites": Those notorious sinners, who deserve no mercy at the hands of God or men; who had so highly offended the Lord, and had been so injurious to his people at their first coming out of Egypt. The orders were plain, not to be mistaken, and full and strong for the utter destruction of them without any exception, and therefore nothing could be pleaded in excuse for the violation of them.
"And fight against them until they be consumed": Entirely; they were not to be left until an end was made of them; or "until they had consumed them", by the people of Israel, or the soldiers with Saul.
The LORD had left no doubt exactly what he had wanted done with the Amalekites. The Amalekites were robbers and murderers. This destruction of them was to cleanse the land of sin.
1 Samuel 15:19 "Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?"
"Fly upon the spoil": Saul and the people greedily took the spoil like a bird of prey diving on its victim.
It appears that, the LORD believes that Saul took the goodly animals for a spoil. People who fight wars for personal gain, want the spoil. A holy war is to cleanse the land, not to take a spoil. God had not given permission for them to take a spoil.
Verses 20-21: I have obeyed the voice of the Lord": Instead of confessing his sin and repenting, Saul continued to justify himself.
1 Samuel 15:20 "And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites."
These and the words which follow are simply a repetition of the king's former excuse for his act: but they show us what the state of Saul's mind was. He evidently disbelieved in the power of the Eternal as a heart reader. If he could justify himself before Samuel, that was all he cared for. He asserted his own integrity of purpose and his great zeal for the public sacrifice to God, knowing all the while that low earthly reasons had been the reason of his conduct. He reiterated the plea that what he had done was in accordance with the voice of the people, conscious all the while that the plea was false.
Saul had not listened intently to the instructions from the LORD before the battle, or he did not believe Samuel was speaking the will of the LORD. His disrespect for the message Samuel gave, was not disrespect for Samuel, but disrespect for God. Part of the statement above is true. He did destroy most of the Amalekites. Saul is like so many people. He tries to justify what he has done. He is like someone who is a Christian most of the time. That other time will keep a professing Christian out of heaven. The actions he takes, which are not 100% what God wants him to do, will cause displeasure from God as well. He will not do exactly what God says for him to do. It is as if he thinks he has a better plan than God's plan.
Verses 21-22: Saul claimed he had "performed" the Lord's "commandment" until Samuel confronted him. Then he twice blamed "the people" for his disobedience. If he had acknowledged his sin immediately, perhaps his punishment would not have been so severe.
1 Samuel 15:21 "But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal."
Still he continues to lay the blame on the people, when he, as king, ought to have restrained them.
"The chief of the things, which should have been utterly destroyed": This betrays him, and is evidence against him. He could not plead ignorance, he knew it and he owns it that according to the command of God they were all devoted to destruction. Therefore, he ought not to have suffered the people to have spared any on whatsoever presence, but to have seen all destroyed. But he was as deeply in it as they, and therefore moderates the thing, and endeavors to excuse them by observing, that their end was good, the service and glory of God, which perhaps were never thought of till now, namely:
"To sacrifice unto the Lord thy God in Gilgal": As peace offerings, by way of thanksgiving for the victory obtained (1 Sam. 15:15).
These sheep and oxen that Saul has chosen out are the finest. They were fit for sacrifice, but God had said kill them. Perhaps, Saul's intentions were good, but he had not obeyed the LORD. We see from the following Scripture, that the things of the condemned city are cursed.
Deut. 13:17 "And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;"
Verses 22-23: These verses reinforce the Old Testament viewpoint that religious ritual devoid of spiritual reality and a life of total allegiance to a sovereign "Lord" is worthless (Psalm 40:6-8; Isa. 1:10-20; Micah 6:8).
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
"To obey is better than sacrifice": This is an essential Old Testament truth. Samuel stated that God desires heart obedience over the ritual sacrifice of animals (Psalm 51:16-17; Isa. 1:10-17). The sacrificial system was never intended to function in place of living an obedient life, but was rather to be an expression of it (Hosea 6:6; Amos 5:21-27; Micah 6:6-8).
"Even if Saul's intentions had been pure, he still disobeyed God's decree. Partial obedience is just another form of disobedience (Psalm 51:17; Prov. 21:3).
This is one of the most important statements in the entire Bible. From the beginning, God has wanted His people to obey Him. Saul wanted to do things his way. He did not have his heart stayed upon God. Jesus said the same thing in the following Scripture.
John 14:15 "If ye love me, keep my commandments."
Many times, we do not understand why God has commanded us to do something. It is not our place to question His commands. We must just do what He commands us. He knows what is best, whether we understand or not.
Verses 23-26: Saul's family line had already been "rejected" from the ongoing theocracy (in 13:14). Here, Saul himself is set aside as king. When God selects someone for a mission, that person should never fear the crowd or obey their voice, as Saul admitted to doing.
1 Samuel 15:23 "For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king."
"Rebellion ... stubbornness": Saul needed to see that his real worship was indicated by his behavior and not by his sacrifices. He demonstrated himself to be an idolater whose idol was himself. He had failed the conditions (12:13-15) which would have brought blessing on the nation. His disobedience here was on the same level as witchcraft and idolatry, sins worthy of death.
"Because thou has rejected ... he hath also rejected": A universal principle is given here that those who continually reject God will one day be rejected by Him. The sins of Saul caused God to immediately depose Saul and his descendants forever from the throne of Israel.
Saul had never given his heart completely over to God. He was a follower of God (He knew of God), but had never given the LORD all of his heart. Unshakeable faith in the LORD comes from a heart stayed upon God. Rebellion comes from a heart stayed upon self. A self-willed person is actually worshipping himself. This self worship is the worship of an idol. The idol just happens to be self. You can see that to rebel against God or to stubbornly try to have our way over God's way would bring complete destruction. Saul rejected the perfect will of the LORD, and the LORD in turn rejected Saul.
1 Samuel 15:24 "And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice."
"I have sinned": This overdue confession appears to be generated more by a concern over consequences (regret), than by sorrow over having offended holy God (repentance). He bypasses his personal responsibility by shifting blame to the people.
Saul, now, blames the people for his own sin. He does admit he has sinned, and asks forgiveness.
1 Samuel 15:25 "Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD."
"Turn again with me": Saul was concerned about having Samuel's visible presence as a show of support in front of the people (15:30).
This appears that Saul is seeking forgiveness of Samuel rather than from God. He wants to participate in the victory celebration before the LORD.
1 Samuel 15:26 "And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel."
Not being satisfied with his repentance and confession, he was still extenuating his sin, and laying the blame of it on the people. This he said by way of resentment, and as expressing his indignation at him, though he afterwards did return with him on a change of his mind; which a good man may be allowed to make, without any imputation of falsehood or a lie unto him.
"For thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel": Which is repeated from (1 Samuel 15:23), for the confirmation of it, and to let Saul know that his pretended confession and repentance had made no alteration in the decree and sentence of God respecting the kingdom.
We see that Samuel first just says no, to the request of Saul.
Verses 27-28: In the customs of the ancient Near East seizing the edge of the robe was a symbolic gesture of submission or supplication. The symbol turns against Saul; as the robe has been torn, so the Lord" has torn Saul's "kingdom" from him.
1 Samuel 15:27 "And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent."
From Saul, a different way from Gilgal, perhaps towards his own city Ramah, with an intention to have nothing more to say to Saul, or to do with him, or to see his face no more; so displeased was he with him.
"He laid hold upon the skirt of his mantle": In order to detain him, and prevent his departure from him, and his going a different way.
"And it rent": Samuel pulling away from him with great vehemence and warmth. The Jewish Rabbins are divided about this, whose skirt was rent; some say it was Samuel that rent the skirt of Saul and by this signified to him, that he that cut off the skirt of his garment should reign in his stead. Whereby Saul knew that David would be king when he cut off the skirt of his robe (1 Sam. 24:4). Others, that Samuel rent the skirt of his own mantle himself, which is the way of good men when things are not right. But the plain sense is, that Saul rent the skirt of Samuel's mantle, which, when Samuel saw, he understood what that rent was a sign of, as expressed in the following verse.
Some scholars believe that this is speaking of Saul catching hold of Samuel's mantle and tearing it, trying to stop him from leaving. I personally believe this to be a way Samuel was saying, that Saul will no more be clothed with authority. I believe Samuel removed the mantle of Saul. He was taking off his garment of authority symbolically.
1 Samuel 15:28 "And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine, [that is] better than thou."
"Rent the kingdom": Saul's judgment was a settled matter on the day of his disobedience with the Amalekites. Samuel used the illustration as it vividly portrayed how God would take the kingdom from Saul as he had just torn Samuel's robe.
"A neighbor": This was a reference to David (28:17).
Samuel is speaking of the authority being given to David, as if it had already happened. God was not looking for someone with great power within himself, but someone who would love the LORD with all his heart. This will happen in the very near future. Samuel is speaking prophetically.
1 Samuel 15:29 "And also the Strength of Israel will not lie nor repent: for he [is] not a man, that he should repent."
"The Strength of Israel": This was a unique title of God (Micah 1:15).
While (15:11, 35), describe God's sorrow at Saul's actions, this verse (echoing Numbers 23:19), asserts that once God sets His mind to do something, He does not change course. God would indeed carry out His plan to remove Saul.
The word translated "Strength" carries with it the further ideas of preeminent brilliance and perpetuity. Therefore, the focus is on the Lord in all His magnificence and glory. This Glorious One is Israel's only Strength. (See the similar sentiment in Psalm 3:3). Here the emphasis is on God's immutability, therefore serving to keep the statement (in verse 11), in proper balance.
This is speaking of God, who has no need to repent. "Strength", in this, is speaking of God. Saul had forgotten this very thing. He thought it was by his own might, he had won the war.
1 Samuel 15:30 "Then he said, I have sinned: [yet] honor me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the LORD thy God."
"Honor me": Saul was still thinking of himself and how he could best salvage the situation for self-gain.
Saul was a very proud man, who did not want to be humbled before his own men. It appears that, Saul had repented here, but in the same sentence he asks for the people to honor him. He possibly just wants recognition for winning the war.
1 Samuel 15:31 "So Samuel turned again after Saul; and Saul worshipped the LORD."
"Samuel turned again after Saul" Samuel agreed to follow Saul, perhaps seeing this as the wisest course of action for the nation at that time.
Samuel would allow him to celebrate the victory, as the king of the people. The honor of the office of king is what is meant, not honor specifically for Saul.
1 Samuel 15:32 "Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past."
This he said very probably to some of Saul's officers, and in his presence, and before all the people met together for sacrifice.
"And Agag came unto him delicately": Fat and plump, as the Vulgate Latin version, and yet trembling, as that and the Septuagint. Well dressed in the garb and habit of a king, and with the air and majesty of one. Or with pleasure and joy, as Kimchi, choosing rather to die than to be a captive, and live in such reproach as he did. Though R. Isaiah and Ben Gersom give the sense of it, that he came bound in chains, and fetters of iron, according to the use of the word (in Job 38:31).
"And Agag said, surely the bitterness of death is past": This he said, either as not expecting to die, that since he had been spared by Saul, the king of the nation. A fierce and warlike prince, he had nothing to fear from an ancient man and a prophet, and who now bore not the sword of justice. Especially when he came into his presence, and saw his form, which showed him to be a man of clemency and mercy, as Ben Gersom observes. Or as expecting it, and so Kimchi interprets it to this sense, "the bitterness of death is come"; and is near at hand, and will be soon over. Or suggesting that that which was bitter, to others grievous and terrible, was to him sweet and desirable. But the former sense seems best by what follows.
It appears that Agag was terribly afraid. He was hoping that the threat of death for him was over, but now he is not sure.
1 Samuel 15:33 "And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal."
Samuel carried out the task Saul never did, bringing justice to the Amalekites as God had commanded (Deut. 25:17-19).
"Hewed Agag in pieces": This was an act of divine judgment to show the holy wrath of God against wanton sin. Sadly, the Israelites did not exterminate the wicked Amalekites, so they came back later to raid the southern territory and take women and children captive, including David's' family (see 1 Sam. Chapter 30).
This seems so cruel, but we must remember, he was a cruel murderer of women and children. He deserves to die for the cruel murders he committed. Samuel just carries the punishment out by cutting him into pieces. Samuel may not have actually cut him to pieces himself. He might have spoken the sentence, and someone else carried it out.
1 Samuel 15:34 "Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul."
His native place and where his usual residence was.
"And Saul went up to his house to Gibeah of Saul": Which was also his birth place, and where was his father's house, and where he had his palace, and kept his court. And took its name from him, to distinguish it from another Gibeah; and so Josephus says it was called Gabathsaoule, and was about thirty furlongs or four miles from Jerusalem.
Samuel had done exactly as God had sent him to do. Saul went his separate way to his home. It appears that, whatever celebration they had, has already occurred and they went home afterward.
1 Samuel 15:35 "And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented that he had made Saul king over Israel."
"Samuel came no more to see Saul ... mourned": Samuel never went to visit the rejected King Saul again in his life (1 Sam. 28:11-19). On at least one further occasion, Saul sought Samuel (19:24).
Samuel grieved for Saul, because he loved Saul. Just because someone is not living as he should, does not stop us from loving him. Samuel had anointed Saul and he felt a little responsible for Saul as well. God had a divine purpose for Saul and Saul did not carry that purpose out. God will not overrule the will of man. God called him to be a noble king, but Saul had to answer that call for it to be so. The sad thing was that God was sorry he had made Saul king, because Saul greatly disappointed Him.
1 Samuel Chapter 15 Questions
1. Why should Saul listen to the Word of God coming through Samuel?
2. What has Saul rebelled against?
3. Samuel tries to convince Saul, that what two things are the most important to do?
4. What had the LORD remembered about Amalek?
5. What did the LORD tell Saul to do to Amalek?
6. Why did God not want the Israelites to keep the animals?
7. The LORD wanted to purge the land of even the _________ of the Amalekites.
8. How many men of Israel came to fight with Saul?
9. How many men from Judah came to help?
10. What was the only known city of Amalek?
11. Who did Saul let go free, before the battle?
12. Why did he spare them?
13. Saul smote the Amalekites from ________ to _______.
14. What happened to Agag?
15. Which of the animals did they spare?
16. In verse 11, it repenteth the LORD that he had done what?
17. This grieved Samuel; and he _______ ________ _____ ______ all night.
18. Samuel was the ________, or __________, leader of Israel.
19. Where had Saul gone after the battle?
20. Why had Saul not reported back to Samuel after the battle?
21. What did Saul do, when he saw Samuel?
22. What question does Samuel ask Saul?
23. What excuse did Saul make about the animals?
24. When was Saul made the head of the tribes of Israel?
25. What had changed about Saul?
26. What had Saul's accomplishments done to him?
27. Who is Saul like in verse 20?
28. What excuse did Saul give for the people taking the choice animals?
29. Rebellion is as the sin of ____________.
30. Why had the LORD rejected Saul being king?
31. Who does Saul try to blame with his sin?
32. In verse 25, Saul is seeking ___________ forgiveness.
33. Samuel told Saul, in verse 28, the LORD hath rent the ____________ of Israel from him.
34. "Strength", in verse 29, is who?
35. What did Samuel do to Agag?
36. Why did Samuel grieve for Saul?
"Verses 16:1 - 31:13": The third major division of Samuel recounts the steady demise of Saul and the selection and preparation of David for the kingship. Chapter 16 begins with Samuel mourning for Saul as one would mourn for the dead. The death of Saul (31:1-13), concludes this last division of the book.
Verses 1-3: David grew up at a time when leadership was in great demand. The judges had come to power and presided over a weak and wicked country for a time, but then the people pleaded with "Samuel" to appoint for them a king. As the leadership of King "Saul" began to fail, the nation worsened. Yet God was at work, preparing David to be "king" of Israel.
1 Samuel 16:1 "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 Beth-lehemite: for I have provided me a king among his sons."
"Jesse the Beth-lehemite": God's new king of Israel (and ultimately the Messiah; Gen. 3:15; Num. 24:17; 1 Sam. 2:10; Psalm 2), would come from the tribe of Judah (Jesse; Ruth 4:12, 22; Gen. 49:10), and from Bethlehem of Judah (Micah 5:2; Matt. 2:2-6).
"I have provided ... me": The king was chosen and provided by God (Deut. 17:15), who orders all things according to the counsel of His own will (Isa. 40:14), not according to human desires (8:5-6; 2 Sam. 8-9).
We are not certain how long Samuel mourned for Saul. This is not Samuel mourning the death of Saul, but the rejection of Saul by the LORD. The mourning of Saul's rejection by God is understandable, from the fact of all the things Saul had done as a physical king of Israel He had defeated Israel's enemies. He had gotten the entire tribes to send their help for the last battle. He had helped Israel against their enemies. It appears to me however, that Samuel's mourning for Saul was a grief for him being rejected of God. Samuel feels somewhat responsible.
We see, in the verse above, that the LORD says his mourning is enough. The LORD will be angry with Samuel, if he does not drop that issue and do the will of the LORD himself. It is time for Samuel to go back to work. The LORD has a job for Samuel to do. He is to fill his horn with the anointing oil. The LORD is sending him to Jesse the Beth-lehemite. The LORD has chosen a new king of Jesse's sons.
Verses 2-5: Despite fears for his own safety, "Samuel" carried out the will of the "Lord." In turn, the Lord provided the proper circumstances that would facilitate the execution of His command.
1 Samuel 16:2 "And Samuel said, How can I go? if Saul hear [it], he will kill me. And the LORD said, Take a heifer with thee, and say, I am come to sacrifice to the LORD."
"Saul ... will kill me": Saul's unbalanced emotional state was already known in Israel. It is ironic that Samuel's initial reaction to the word of the Lord was fear of Saul instead of rejoicing at God's provision to Israel (and ultimately to all the nations; e.g., 1 Kings 8:41-43). The route from Ramah to Bethlehem would take Samuel through Gibeah of Saul (10:26; 11:14).
"I am come to sacrifice": The place of sacrifice could be in any town until the establishment of the house of God in Jerusalem (Deut. 12:11).
Saul was still king, as far as he was concerned. He had never relinquished the throne. He still had many followers and would be dangerous to anyone who might try to dethrone him. Instead of telling Saul where he is going and what he intends to do, he is to tell him he is there to sacrifice. He will sacrifice the heifer.
1 Samuel 16:3 "And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint unto me [him] whom I name unto thee."
"Anoint": David's first anointing was performed by Samuel, symbolizing God's recognition/ordination (compare 2:10). The following two anointings (2 Sam. 2:7; 5:3), were to establish David as king publicly for the benefit of Judah and Israel respectively.
The selection of Saul was initiated by the people, but the selection of David was a divine initiative. The people's choice was a terrible king whose life ended in disaster. God's choice was the ideal king whose life and kingdom reflected a heart for Him. It is more important that leaders be anointed by God than appointed by humans.
The sacrifice would be a sacrifice with a feast attached to it. It would be Samuel's privilege to invite anyone he wanted to come to the feast. Jesse is the father of David. The Ark was not established at a given place during the time of its captivity, and they had held sacrificial feasts at places named by the spiritual leader at the time. It would not have been unusual for Samuel to call such a sacrificial feast here. Saul would not be suspicious of the presence of Jesse at the feast. The oil of anointing was special oil used for purposes such as this. Remember, the anointing with oil had been the beginning of the call of Saul himself.
1 Samuel 16:4 "And Samuel did that which the LORD spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably?"
"The elders of the town trembled at his coming": The elders, and no doubt all Israel, had heard of Samuel's execution of Agag (15:33). Israel still closely associated the "seer," or prophet, with the not-so-distant past office of "judge."
Samuel was a highly respected spiritual leader. The people knew that Samuel spoke for the LORD. They were fearful that the LORD had sent a warning to them by Samuel. The elders immediately ask if they should fear the message Samuel brings?
Samuel 16:5 "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."
"Sanctify yourselves": Worship of Yahweh was always preceded by cleansing or washing, both of the outward garments and the inner man (Exodus 19:10, 14; 1 John 1:9).
We see from this, that Samuel made sure that Jesse and his sons were ceremonially clean to come to this feast. He truly has come in peace; to anoint the person the LORD shows him is to be the next king. He is going to sacrifice as well. During the feast, he will have the opportunity to talk to Jesse about his sons.
1 Samuel 16:6 "And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed [is] before him."
"Eliab": Literally "My God is Father." Since Eliab was the first of Jesse's sons to catch Samuel's eye, he must have been an impressive young man by outward appearance.
Eliab was the oldest son of Jesse. Samuel, looking at this tall handsome young man, thought surely this would be the LORD's choice for king. "Eliab" means God is father.
Verses 7-23: When the Lord describes David (in Psalm 89:20), He calls him "David my servant." God looks for leaders who put others' needs above their own, no matter their station in life (Mark 9:35). Leaders in the secular world want to know how many people are serving them, but leaders in the kingdom of God want to know how many people they are serving.
In verses 7-11 God reminded Samuel that He bases His decisions on inward character and the caliber of a person's "heart" alone. Saul was taller and more handsome than anyone in Israel (9:2), he looked like a king. David was less impressive by human standards, and even less so than his brothers, but he possessed the heart of a king. He also had a heart for the true King of Israel, the Lord.
1 Samuel 16:7 "But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the LORD seeth] not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart."
"His countenance ... height of his stature": Samuel needed to be reminded that God's anointed was not chosen because of physical attributes. This was initially a difficult concept for Samuel as he was accustomed to a king whose only positive attributes were physical.
"The Lord looketh on the heart": The Hebrew concept of "heart" embodies emotions, will, intellect, and desires. The life of the man will reflect his heart (Matt. 12:34-35).
Saul had been a head taller than all of his fellows and was a handsome man, but he had greatly disappointed the LORD. The LORD tells Samuel not to look at the outward man. Sometimes, those who look strong are the weakest ones, when it comes to sin. The LORD refused Eliab, because the LORD was looking on the heart. He was looking for someone who would love him with all his heart.
1 Samuel 16:8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this.
"Abinadab": Literally "My Father is noble". Samuel, now more sensitive to the leading of God's Spirit, quickly discerned that Abinadab was not God's anointed.
Again, this fine young man was not the choice of the LORD.
1 Samuel 16:9 "Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this."
"Shammah": Literally "Yahweh hears or heard" (see 16:8).
Jesse's third son, "Shammah," is called Shimma (in 1 Chronicles 2:13), and Shimea (in 2 Samuel 21:21). The variant spellings may reflect regional pronunciation differences or copyist problems.
This again, is not the son the LORD has chosen.
Verses 10-11: Although "seven" brothers of David are mentioned here, only six are named (in 1 Chron. 2:14-15). Perhaps one had died either in infancy or without leaving any descendants; hence, his name was not recorded there.
1 Samuel 16:10 "Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these."
"Seven of his sons": With David, Jesse had 8 sons. The fact that (1 Chron. 2:13), indicates 7 sons must mean that one of the 8 died afterward and this is not considered in the Chronicles account.
These were fine young sons of Jesse. The only problem with them was that the LORD had not called them. God chooses those He knows will truly love and obey Him.
1 Samuel 16:11 "And Samuel said unto Jesse, Are here all [thy] children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither."
"The youngest ... keepeth the sheep": God's favor/choice often fell on the younger and the least (Jacob, Joseph, Gideon). David, although the youngest, was the firstborn over Israel (Psalm 89:27), whose humble beginnings as a shepherd, and later rule as king, typify Jesus: the ultimate Shepherd and King of Israel.
At this time, it was probably concerning Samuel that the LORD had not chosen one of the sons. Generally, the LORD chooses the one that is the least likely (by human judgment) to be the one. Jesse has no idea what is going on at this time. This is so important; Samuel will not serve the feast until the other son is here. Someone must go and get him, because he is keeping the sheep. The anointing of the chosen one of the LORD would take place just before the feast.
1 Samuel 16:12 "And he sent, and brought him in. Now he [was] ruddy, [and] withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this [is] he."
"Ruddy ... beautiful countenance ... goodly to look to": God's chosen king was handsome to look at, although that was not the reason for his selection by God. His appearance was perhaps enhanced by a genuine faith and joy in Yahweh (see also 17:42).
The word "ruddy" indicates that he had red hair. He was a very handsome young man. He is the youngest of Jesse's sons. This is the one the LORD has chosen. He reveals His will to Samuel and tells him to anoint the young lad with the anointing oil.
Verses 13-14: For the "Spirit of the Lord," (see the note on Judges 3:10). As Saul's confirmation as king assumed three stages (compare the note on 10:1), so would that of "David." David's private anointing by "Samuel" occurs here. Subsequently he would be "anointed" as king of Judah (2 Sam. 2:4), and then as king of all Israel (2 Sam. 5:3).
1 Samuel 16:13 "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
"Anointed him in the midst of his brethren": David's first anointing is before his family/house. His second anointing would be before the assembly of his tribe, Judah; and his third anointing would be before the nation Israel (see note on 16:3).
David's anointing was an external symbol of an inward work of God. The operation of the Holy Spirit in this case was not for regeneration, but for empowerment to perform his (David's), role in God's program for Israel (compare Saul, 10:6). After David sinned with Bathsheba (2 Samuel Chapters 11 and 12), he prayed, "Do not take Your Holy Spirit from me" (Psalm 51:11).
The "Spirit of the Lord came upon David" the same way it came upon Saul when he was chosen as King (in 10:10; see note there), privately confirming that David was God's choice to succeed Saul. David is mentioned in the New Testament more than any other Old Testament figure, 59 times. Sixty-six chapters thought Scripture are devoted to telling the story of his life.
When Samuel poured the anointing oil upon the head of David, he was filled with the Spirit of God. The name "David" means beloved of God. Up until this time, the brothers were not aware of what was going on. Samuel anoints David in front of witnesses. The brothers are witnesses. After Samuel anointed David, he went back to Ramah. He had done what the LORD sent him to do.
Verses 14-23: It did not matter that David had no formal training to be king. God took care of that, carving out free instruction on palace protocol and military strategy by way of David's gift of music. While he was serving Saul, he was quietly learning how to be king. This seems to be true of every Christian: God prepares His children to lead and to do His will by teaching them to serve.
1 Samuel 16:14 "But the spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him."
"The Spirit of the Lord departed from Saul": When David's ascent to the throne began; Saul's slow and painful descent began also (18:12). Without God's empowering Holy Spirit, Saul was effectively no longer king over Israel (15:28), although his physical removal from the throne, and his death, happened many years later.
Just as the "Spirit of the Lord" anointed and empowered David, it "departed from Saul." Even though he still reigned, he was no longer the chosen one.
"An evil spirit": God, in His sovereignty, allowed an evil spirit to torment Saul (Judges 9:23; 1 Kings 22:19-23; Job 1:6-12), for His purpose of establishing the throne of David. This spirit, a messenger from Satan, is to be distinguished from a troubled emotional state brought on by indwelling sin, or the harmful consequences of the sinful acts of others (e.g., spirit of jealousy, Num. 5:14). This demon spirit attacked Saul from without for there is no evidence that the demon indwelt Saul.
"Troubled him": Saul, whose inward constitution was already prone to questionable judgment and the fear of men, began to experience God's judgment in the form of severe bouts of depression, anger and delusion, initiated and aggravated by the evil spirit assigned to him. There are several New Testament occasions where God turned people over to demons or Satan for judgment (see Acts 5:1-3; 1 Cor. 5:1-7; 1 Tim. 1:18-20). He also used Satan or demons for the strengthening of the saints (see Job 1:1-2:6; Matt. 4:1; Luke 22:31-32; 2 Cor. 12:7-10).
God was through with Saul, so He removed His Spirit from him. Saul was no longer strengthened by the LORD. He would now have to depend upon his own physical strength. The Spirit of the LORD is now on David. The following Scripture describes an illness that comes upon those who rebel against God. I cannot say for sure what the evil spirit was that God sent to Saul to trouble him.
Deuteronomy 28:28 " The LORD shall smite thee with madness, and blindness, and astonishment of heart:"
Perhaps, the troubling from the LORD was something like this.
1 Samuel 16:15 "And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee."
God sent the "distressing spirit" (some translations call it an "evil" spirit), as punishment for Saul's rebellion. The Lord does not do evil, but evil spirits are subject to His control and can operate only within the boundaries He sets (Judges 9:23; Job 1:12; 2:6). In this case, Saul seemed to suffer psychological difficulties such as depression, jealousy, terror and rage.
Whatever this evil spirit brought, it was obvious to this servant. There are many people who attribute all bad things to the devil and not to God. They must re-think that after seeing this and the above Scripture. Even in the book of Revelation, the wrath of God sends terrible happenings to the earth. The LORD is in control of everything good and bad.
Verses 16-23: The "evil spirit" brought on "Saul" a demonic dementia that apparently was soothed by David's playing. Such musical therapy is well documented in the ancient Near East. The evil spirit is said to come "from God" because, although God is neither the author of evil nor tempts any man with evil (James 1:13). All forces natural and supernatural, are under His ultimate control. The whole episode is both an outgrowth of Saul's sinful nature and the departing of the Spirit of the Lord from Saul. It provided the circumstantial means for bringing the Lord's newly anointed man to the royal court and to eventual prominence.
1 Samuel 16:16 "Let our lord now command thy servants, [which are] before thee, to seek out a man, [who is] a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well."
"He shall play ... thou shalt be well": God used the evil which had befallen Saul to introduce David into the court of the king and to the watching eyes of Israel.
We see the plan unfolding. All of this, even the statement from the servant, was planned of God to get David into the house of Saul. This spirit affected the nerves of Saul. It was a tormenting spirit. David was well-known for his ability to play the harp and sing. He sang to the sheep to keep them calm. This soothing music should help Saul, as well.
1 Samuel 16:17 "And Saul said unto his servants, Provide me now a man that can play well, and bring [him] to me."
The medicinal effects of music on the mind and body, especially as appeasing anger, and soothing and pacifying a troubled spirit, are well known. It is deeply interesting to have the youthful David thus brought before us, as using music for its highest purpose, that of turning the soul to the harmony of peace and love. We may infer that some of his Psalms (such as Psalm 23:1-6), were already composed.
Saul takes the advice of his servant. He sends for someone, who will soothe his nerves with music.
1 Samuel 16:18 "Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Beth-lehemite, [that is] cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD [is] with him."
"Cunning in playing ... a comely person": The writer of Samuel introduces David the sweet psalmist of Israel (2 Sam. 23:1) before introducing David the warrior. Later proven so skillful in the art of war and killing, David was also a tender musician of exceptional skill and reputation.
"The Lord is with him": The saints of God, Old Testament and New Testament are recognized by their fruit (2:26; Luke 2:40). God's approval of David was already recognized by certain people in Israel.
This one verse describes at least five things about David: he was a "skillful" musician, a "mighty" warrior, a wise man ("prudent in speech"), a "handsome" man, and a godly man ("the Lord is with him"). David's gifting prepared him to enter Saul's court and eventually ascend the throne. God gives people the talents and opportunities they need for the tasks He wants them to accomplish.
The servant was probably a friend of David's. David was a handsome young man. He had killed a bear and a lion to save his sheep, so his bravery is well known. "Prudent in matters" means that he was intelligent. He seems to be a very near perfect young man. The servant is also aware that all of this is so, because the LORD is with David.
1 Samuel 16:19 "Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which [is] with the sheep."
"Sent me David thy son": Verbal link with 16:1, "I have selected a king for Myself among his (Jesse's), sons." David's lineage was of importance to Saul in the near future when he arranged a marriage between Michal, his daughter and David.
"With the sheep": David's lowly, humble occupation is emphasized. He gave evidence of that humility and patience as he returned faithfully to his duty following Samuel's anointing.
We had already discussed, in a previous lesson, how the king chose out all of the choicest of the young men to serve him. Since Saul is king, Jesse cannot refuse him. Jesse will have to send another of his sons to tend the sheep.
1 Samuel 16:20 "And Jesse took an ass [laden] with bread, and a bottle of wine, and a kid, and sent [them] by David his son unto Saul."
It was and is ever customary in the East to acknowledge obedience and subjection with a present. Jesse, the sheik of Beth-lehem, would thus be expected on sending his son to the court of Saul to acknowledge his sovereign by some token of homage.
The nature of Jesse's gifts shows how simple and primitive were the customs of the Hebrew people at that time.
Jesse, not only sends David to the king, but sends gifts to the king as well. It was customary to take the king a present to have audience with him.
1 Samuel 16:21 "And David came to Saul, and stood before him: and he loved him greatly; and he became his armour-bearer."
The words translated "stood before him" mean that David reported for duty to his king. Even though David was God's chosen leader, he was willing to stand and do his duty for the king. Not only that, this verse says that David "loved" Saul "greatly."
"Saul ... loved him greatly": Saul loved David for his abilities, but later grew to jealously hate him because he knew he was blessed by the Lord (18:29).
"His armor-bearer": David was most likely one of many such young men assigned to Saul's barracks.
This just means that Saul was greatly pleased when he saw David. It appeared he was all the things the servant had spoken of him. The statement "stood before him", is possibly speaking of David becoming one of Saul's attendants. He was not just a servant, but a servant in Saul's house. He was made armor-bearer, because that would put him near Saul all the time.
1 Samuel 16:22 "And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favor in my sight."
Continue in his service; which was great condescension in him, and great respect shown to Jesse, not to detain his son without his leave, and to ask it as a favor of him.
"For he hath found favor in my sight", was very acceptable to him which must be very pleasing to Jesse to hear. Especially if he was in any fear that Saul had an ill design upon him, when he first sent for him.
David was probably very young, and not quite as old as some of the men who were taken as soldiers. Saul sends to Jesse, expressing the desire for David to remain with him. Saul is pleased with David.
1 Samuel 16:23 "And it came to pass, when the [evil] spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him."
The "harp" David played was a stringed instrument made from the small intestine of a sheep, stretched over a piece of wood. It had a hollow chamber and multiple strings stretched to different tautness, very similar to a modern guitar.
In all of this, we do not hear of David's fight with Goliath. The fight with Goliath apparently happened before Saul sent for David here. It possibly, is why the servant spoke of David as a brave soldier. We see that God had planned all this. The music that David played was soft enough to keep the sheep quiet. We know it calms the nerves of Saul here as well. It seems, when Saul was tormented, David played and quieted the spirit. God gave David the ability to play and sing as well as all the other gifts He gave him. God has placed David in Saul's house.
1 Samuel Chapter 16 Questions
1. And the LORD said unto Samuel, ______ ______ wilt thou mourn for Saul?
2. What did the LORD tell Samuel to do in verse 1?
3. Why do you suppose Samuel was mourning for Saul?
4. If Samuel does not stop mourning, what will happen to Samuel?
5. What answer does Samuel give, when God tells him to go anoint someone else?
6. What does the LORD tell Samuel to do, so Saul will not know what he is doing?
7. Who was Samuel to call to the sacrifice?
8. How will Samuel choose which son is to be anointed?
9. Where did Samuel go to sacrifice?
10. How did the elders feel about Samuel coming to their town?
11. What one word describes the way Samuel came to them?
12. Who was Eliab?
13. What does "Eliab" mean?
14. What does the LORD look upon to choose the next king?
15. What does "Abinadab" mean?
16. What was wrong with these fine sons of Jesse's, that passed by Samuel?
17. Where was the youngest son of Jesse?
18. What do they delay, until the youngest son comes to Samuel?
19. Describe the appearance of David?
20. What happened to David, when Samuel anointed him?
21. What does "David" mean?
22. What happened to Saul, after David was anointed?
23. Where did the evil spirit, that troubled Saul, come from?
24. What did Saul's servant say to him?
25. Who did the servant suggest they seek out to help Saul?
26. How could David help Saul?
27. How did the servant describe David to Saul?
28. What does "prudent in matters" mean?
29. What did Jesse send with David to Saul?
30. David became Saul's ______________.
31. What effect did David's music have on Saul?
32. Who had David killed earlier, that caused him to be thought of as brave?
Verses 17:1 - 51: This is not just a story about a young man fighting a much larger enemy. It depicts the conflict of the ages. It is a story about the battle that has been raging ever since Satan rebelled against God, the confrontation between good and evil, between God and His enemy.
Verses 1-3: A deep ravine between two giant cliffs in Israel's "Valley of Elah" is purported to be the very site where this battle took place. The gap between the cliffs is about 100 yards wide, the distance of a football field. The army of the Philistines would have gathered on one side, and the army of Israel on the other, to witness the battle between David and Goliath.
1 Samuel 17:1 "Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which [belongeth] to Judah, and pitched between Shochoh and Azekah, in Ephes-dammim."
Josephus says this was not long after the things related in the preceding chapter were transacted; and very probably they had heard of the melancholy and distraction of Saul, and thought it a proper opportunity of avenging themselves on Israel for their last slaughter of them, and for that purpose gathered together their dispersed troops.
"And were gathered together at Shochoh, which belongeth to Judah": A city of the tribe of Judah (Joshua 15:35), which show that, notwithstanding their last defeat, they had great footing in the land of Israel, or however had penetrated far into it in this march of theirs.
"And pitched between Shochoh and Azekah": Which were both in the same tribe, and near one another (see Joshua 10:10; 15:35).
"In Ephes-dammim; which, by a removal of the first letter, is called Pas-dammim (1 Chron. 11:13). Which the Jews say had this name because there blood ceased.
The very first thing we must remember is that the Bible is not in Chronological order. This possibly happened earlier than the happenings in the last lesson. We do know that during the reign of Saul, there was great conflict with the Philistines. Not every skirmish is mentioned. This particular one is important, because it is where the fame of David in battle begins.
1 Samuel 17:2 "And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines."
"Valley of Elah" is the place in Judah where David killed Goliath (verse 2; 21:9). The location of this valley is established by reference to the towns in the former passage. Shochoh is to be identified with the large Khirbet Abad. The ancient ruin stands on the southern edge of Wadi es-Sant, which is a valley. Shochoh was about two miles south of Azekah. Azekah (Tell ez-Zakariyeh) was perched atop a prominent ridge of the Shephelah, around the foot of which the Wadi es-Sant was forced to twist northward before continuing its flow westward to the sea. Azekah lies a short distance northeast of Lachish.
During the Israelite-Philistine military confrontation mentioned above, the Philistines encamped on the southern side of the valley, between Shochoh and Azekah. The contest between David and Goliath evidently took place in the broad valley on the southern side of the creek bed. When the Philistines retreated, they went in the direction of Ekron and Gath.
1 Samuel 17:3 "And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and [there was] a valley between them."
But here they are said to take the higher ground, and face the Philistines, who were on a mountain or hill on the other side over against them, which Kimchi reconciles thus; the whole or the grand army lay encamped in the valley. And, they that were set in array, or the first ranks, the first battalion, ascended the mountain to meet the Philistines. Vatablus takes it to be the same mountain, that on one part of it the Philistines formed their first battalion, and the rest of the army was in the valley; and on the other part of the mountain the Israelites pitched their camp.
It seemed there was a large valley between the two encampments. Saul's army was on one side of the valley, and the Philistines were on the other side of the valley. They were poised, waiting for the battle to begin.
Verses 4-50: In the ancient world, wars were sometimes decided in a head-to-head battle between two champions. People believed that the gods determined the matter through those two warriors. Throughout this account, David's "youth" (17:14, 33, 42), and Goliath's experience (17:4; 23, 33), are emphasized. By earthly accounts, only one of them was a "man of war."
Verses 4-7: On human terms alone, Goliath was invincible. However, David counted on the Lord being with him and making the difference (17:34-37). Notice that Goliath was fully "armed," in spite of his massive size. He even had a "shield-bearer" who went before him. David would leave the armaments behind and face his foe with only five stones, a sling, and the shield of faith (17:38-40, 50; 2 Sam. 22:1-4; Psalms 18:2, 28:7; Eph. 6:16).
"Goliath" was well over nine feet tall. His armor and weaponry would weigh over 150 pounds. Accordingly, any opponent would face a formidable foe in the Philistine "champion."
1 Samuel 17:4 "And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height [was] six cubits and a span."
"Champion": Literally "the man between two." An appropriate appellation as Goliath stood between the two armies of the Philistines and Israel, and offered his challenge to a "duel" of hand-to-hand combat, the outcome of which would settle the battle for both sides.
"Gath": One of the 5 chief, Philistine cities, located 5 miles west of Azekah.
"Six cubits and a span": One cubit measure approximately 18 inches and one span about 9 inches, making Goliath about 9 feet 9 inches tall (compare "Egyptian," 1 Chron. 11:23; and "Og of Bashan," Deut. 3:11).
Goliath of Gath had entered this valley between the two armies, to challenge someone of Saul's army. He was taller than any of Israel's men by at least 2-1/2 feet. An average man would have been no more than 6 feet tall, and Goliath would have been 3-1/2 feet taller than the average. He was one of the last of the giants. Someone would have to be filled with the strength of God to overcome him.
1 Samuel 17:5 "And [he had] a helmet of brass upon his head, and he [was] armed with a coat of mail; and the weight of the coat [was] five thousand shekels of brass."
This was a piece of armor, which covered the head in the day of battle; these were usually made of the skins of beasts, of leather, and which were covered with plates of iron, or brass; and sometimes made of all iron, or of brass; as this seems to have been.
"And he was armed with a coat of mail": Which reached from the neck to the middle, and consisted of various plates of brass laid on one another, like the scales of fishes, so close together that no dart or arrow could pierce between.
"And the weight of the coat was five thousand shekels of brass": Which made one hundred and fifty six pounds and a quarter of zygostatic or avoirdupois weight; and therefore he must be a very strong man indeed to carry such a weight.
"Five thousand shekels": 125 pounds.
Not only was he a giant, but he was protected by metal on his head and his chest. It would be extremely difficult to get an arrow through all of that.
1 Samuel 17:6 "And [he had] greaves of brass upon his legs, and a target of brass between his shoulders."
Which were a sort of boots, or leg harnesses, which covered the thighs and legs down to the heels; such as Iolaus and the Grecians usually wore, as described by Homer; which are supposed to be double the weight of the helmet, reckoned at fifteen pounds, so that these must weigh thirty pounds of avoirdupois weight.
"And a target of brass between his shoulders": The Targum is, "a spear or shield of brass, which came out of the helmet, and a weight of brass upon his shoulders." Jarchi says the same, and that it was in the form of a spear to defend the neck from the sword; it seems to be a corset of brass, worn between the helmet and the coat of mail for the defense of the neck, supposed to weigh thirty pounds.
This was almost like a suit of armor. His legs were covered and protected from injury. There was a protection on the upper half of his back, as well.
1 Samuel 17:7 "And the staff of his spear [was] like a weaver's beam; and his spear's head [weighed] six hundred shekels of iron: and one bearing a shield went before him."
The wooden part of it, held in the hand; this for thickness was like the beam in the weaver's loom, about which the warp, or else the web, is rolled; and it is conjectured that, in proportion to the stature of Goliath, his spear must be twenty six feet long, since Hector's in Homer was eleven cubits, or sixteen feet and a half.
"And his spear's head weighed six hundred shekels of iron; the iron part of the spear, the point of it, which has its name in Hebrew from a flame of fire, because when brandished it looks shining and flaming; and being the weight of six hundred shekels, amounted to eighteen pounds and three quarters of avoirdupois weight. The whole spear is supposed to weigh thirty seven pounds and a half; and the whole of this man's armor is thought to weigh two hundred and seventy two pounds, thirteen ounces.
In consequence of their great size and weight, the Oriental warrior had a trusty and skillful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-a-pie, with defensive armor, while he had only two offensive weapons--a sword by his side and a spear in his hand.
"Six hundred Shekels": 15 pounds.
The iron head of the spear weighed about 25 pounds. This was a very large spear. An average soldier would not even be able to pick it up, and throw it a short distance. Probably, the giant and all of his armor was more to frighten Israel and make them give up, than for fighting. He would be clumsy, to say the least, as large as he was with all of this armor on.
The deciding of battles by individual combatants from each side is attested in the literature of the ancient Near East (2 Sam. 2:14-16).
1 Samuel 17:8 "And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set [your] battle in array? [am] not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me."
He stood in the valley between the two armies, and cried with a loud voice that he might be heard; and as he was of such a monstrous stature, no doubt his voice was very strong and sonorous; and as the battalions of Israel designed by armies were posted on the mountain or hill, his voice would ascend, and be the more easily heard.
"And said unto them, why are ye come out to set your battle in array?" Either as wondering at their boldness, to set themselves in battle array against the Philistines; or rather suggesting that it was needless, since the dispute between them might be issued by a single combat.
"Am not I a Philistine, and you servants to Saul?" A common Philistine, according to Jarchi; not a captain of a hundred, or of a thousand. And yet would fight anyone of them, their general officers, or be they who they would. Or rather, as Abarbinel, he was a prince among the Philistines, and king of Gath. And though he was, and it was usual with great persons to engage with their equals, yet he did not insist on that. But would engage with any man, though of an inferior rank, even with any of Saul's servants. And by calling the Israelites the servants of Saul, he might have some respect to Saul's arbitrary government over them. And since they must be servants and slaves, it was as well to be servants to the Philistines as to him.
"Choose you a man for you, and let him come down to me": According to Jarchi and an Aramaic translation, the challenge first respects Saul their king; that if he was a man of fortitude and courage. Let him come and engage with him; if not, choose another, and send him down into the valley to fight with him. These same writers represent him as blustering and bragging that he killed the two sons of Eli, Hophni and Phinehas, took the Ark captive, and carried it into the temple of Dagon. That he had been used to go out with the armies of the Philistines, and had obtained victories, and slain many, and yet had never been made captain of a thousand among them; all which is improbable. And some of it notoriously false; for in every battle after the taking of the Ark the Philistines had been beaten.
He cried out to the army of Saul, for a champion of Israel to come to the valley and meet him in battle. The Philistines were sure that no Israelite would meet Goliath in battle. They were convinced that Israel would fear the giant enough, that they would surrender to the Philistines.
1 Samuel 17:9 "If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us."
For which it does not appear he had any commission or authority to say; nor did the Philistines think themselves obliged to abide by what he said, since, when he was slain, they did not yield themselves servants to the Israelites.
"But if I prevail against him, and kill him, then shall ye be our servants, and serve us": To which terms also the Israelites did not consent; nor did David, who engaged with him, enter the fray on such conditions.
He is saying it is better for one to die, than for the whole army to die. Whichever champion wins the battle, the other army will serve the victor as their servants. It sounds like a very good idea, instead of everyone getting killed. It is not fair however, for a man 9-1/2 feet tall to fight a man 6 feet tall. Israel and the Philistines are at a standstill.
1 Samuel 17:10 "And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together."
Or "reproach" them; that is, should they not accept his challenge, and send down a man to fight with them, he should then upbraid them with cowardice. Now he disdained them, as if there was not a man among them that dared to encounter with him.
"Give me a man that we may fight together": And so decide the controversy between us; such as were those duels fought between Paris and Menelaus in the Trojan War, and between the Lacedemonians and the Argives in the times of Orthryades, and between the Athenians and Romans by the Horatii and Curiatii, as Grotius observes.
1 Samuel 17:11 "When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid."
"Saul ... dismayed, and greatly afraid": Saul and Israel had proven themselves to be greatly concerned with outward appearances (10:23-24; 15:30), and able to be influenced by the fear of men (12:12; 15:24). It is only natural that Goliath would be their worst nightmare come true.
Saul knew that he himself was the largest man in the army of the Israelites. He also knew that Goliath was tremendously larger than he was. Saul knew that he had no men the size of Goliath, so he feared they had lost.
1 Samuel 17:12 "Now David [was] the son of that Ephrathite of Beth-lehem-judah, whose name [was] Jesse; and he had eight sons: and the man went among men [for] an old man in the days of Saul."
"David" was the second and greatest king of Israel (1010-970 B.C.), whose dynasty ruled Judah for over four hundred years. He was an ancestor of Jesus Christ (Matt. 1:1). David belonged to the tribe of Judah and was born in Beth-lehem to Jesse as the youngest of eight sons. He began as a shepherd, demonstrating his courage and faithfulness by killing a lion and a bear that had attacked the flock. David began his career by playing the lyre in King Saul's court; he subsequently became his squire. But he became a national hero when he killed the Philistine giant Goliath. Due to Saul's animosity toward him, David became a fugitive. After Saul's death, the tribe of Judah elected David king of Judah and placed him on the throne in Hebron.
Ultimately, David became king of all Israel in Jerusalem and moved the Ark of the Covenant into the city. His downfall was in committing adultery with Bathsheba and having her husband Uriah murdered (2 Sam. Chapters 11 and 12). David's fondness for music is recorded in many places in the Bible. He played skillfully on the harp (16:18-23); he arranged worship services in the sanctuary (1 Chron. 6:31); and he composed psalms of lament over Saul and Jonathan (2 Sam. 1:17-27). The author of many Psalms (almost one-half are attributed to him in the titles of the KJV bible), he is remembered as the "sweet psalmist of Israel" (2 Sam. 23:1). God promised David a kingdom without end (2 Sam. 7:14-16). This prophecy would be fulfilled in Jesus (Matt. 1:1; Luke 1:32, 33). God's own high tribute to David came through Paul (Acts 13:22): "I have found David the son of Jesse, a man after mine own heart" (1 Samuel Chapter 16; 1 Kings 12:16).
"Ephrathite" is another name for the Beth-lehem in Judah (Ruth 4:11; Micah 5:2).
David was the youngest of the sons of Jesse. "Beth-lehem-judah" means he was from the city of Beth-lehem in the land of Judah. This possibly means that Jesse was an older man.
1 Samuel 17:13 "And the three eldest sons of Jesse went [and] followed Saul to the battle: and the names of his three sons that went to the battle [were] Eliab the firstborn, and next unto him Abinadab, and the third Shammah."
Either of their own accord, or rather at their father's direction, or however with his knowledge and consent, who because he could not go himself, willed them to go. And these were forward, and some of the foremost that followed Saul to the battle, being zealous and well-disposed to defend their king and country.
"And the names of the three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah": Who are the three mentioned by name that passed before Samuel, when he came to anoint one of Jesse's sons to be king (1 Sam. 16:6).
These three older sons had to be twenty years old or older because they joined Saul to fight the Philistines. Fighting men had to be at least 20 years old in those days.
1 Samuel 17:14 "And David [was] the youngest: and the three eldest followed Saul."
For the sake of whom this account is given of Jesse and his family, and who after this makes a considerable figure in the camp and court of Saul.
"And the three eldest followed Saul": As before related, and which is repeated, that it might be observed that they only of Jesse's sons followed Saul; not David particularly, but who was providentially sent to the army at the time the Philistine was defying it.
1 Samuel 17:15 "But David went and returned from Saul to feed his father's sheep at Beth-lehem."
David was not needed at the palace while Saul was at battle, so he returned to tend "his father's sheep:". His anointing from Samuel and his time in Saul's court did not change his willingness to serve where he was needed. Christians should be willing to serve with humility no matter their position or success.
"David went and returned from Saul": David's duties were divided between his billet with Saul as one of many armor-bearers (16:21), and tending his father's sheep in Bethlehem. Doubtless, David learned important lessons regarding the weight of responsibility during this time, lessons that were later put to use in ruling over Israel.
David was too young to join the army, so he went home to take care of the sheep. His three oldest brothers stayed to fight with Saul.
1 Samuel 17:16 "And the Philistine drew near morning and evening, and presented himself forty days."
Twice a day he came near the camp, within the hearing of it. The Jews say, he took those seasons on purpose to disturb them in reading their "Shema", or "hear, O Israel", etc. and saying their prayers morning and evening.
"And presented himself forty days": Successively, before the armies of Israel, daring them to send down a man to fight with him, and reproaching them for their cowardice in not doing it.
"Forty" symbolizes a time of testing. The Philistines have sorely tried the endurance of the army of Saul. It appears no one person is brave enough to go against this giant Philistine.
1 Samuel 17:17 "And Jesse said unto David his son, Take now for thy brethren an ephah of this parched [corn], and these ten loaves, and run to the camp to thy brethren;"
"Take now for thy brethren an ephah of this parched corn, and these ten loaves": In those times campaigns seldom lasted above a few days at a time. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home.
"Ephah": About three quarters of a bushel.
"And run to the camp to thy brethren": Which, according to Bunting, was four miles from Beth-lehem. And whither it seems he went on foot, and is bid to make haste, and even to run, as his brethren might be in want of provision. And Jesse was very desirous of relieving them, and hearing from them as soon as possible. It is very likely he had a servant or servants to attend him, and assist in carrying this load of provision, which, with what follows, was too much for one man to run with.
I am sure that Jesse had become concerned about his three sons. The wait had been so long, they were probably short of food. Jesse sends ten loaves of bread and an ephah of the parched corn to the three eldest sons. David is taken away from the sheep to carry the food to his brothers.
1 Samuel 17:18 "And carry these ten cheeses unto the captain of [their] thousand, and look how thy brethren fare, and take their pledge."
Their commander or colonel who had the command of 1000 men and under whom Jesse's sons fought. Jarchi thinks this was Jonathan, who had 1000 men with him at Gibeah, and so now (1 Sam. 13:2). These cheeses were sent by Jesse to the captain, to be distributed among his men, or a present to himself, that he might use his sons well that were under his command.
"And look how thy brethren fare": Whether in good health, in good spirits, and in safety.
"And take their pledge": That is, if they had been obliged for want of money to pawn any of their clothes, or what they had with them to buy food with, that he would redeem and take up the pledge, by paying the money for which they were pawned. For it is thought that soldiers at this time were not maintained at the expense of the king and government, but at their own, and the families to which they belonged.
These ten cheeses given to the captain of the thousand that is over his brothers will get David in, to take the other food to his brothers. Jesse wants a report on the condition of his three sons as well.
1 Samuel 17:19 "Now Saul, and they, and all the men of Israel, [were] in the valley of Elah, fighting with the Philistines."
That is, the sons of Jesse, and brethren of David.
"And all the men of Israel": The soldiers in the army.
"Were in the valley Elah": Or "by" it, near unto it; for they were set in array on the mountain on the side of it.
"Fighting with the Philistines": Not actually engaged in battle, but drawn up for it; prepared and in readiness to engage whenever it was necessary, or they were obliged to it; and perhaps there might be now and then some skirmishes in the outer parts of the camp.
It seemed at this point, that fighting had begun between the troops of the Philistines and Saul's army, but no one had accepted the challenge of Goliath.
1 Samuel 17:20 "And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle."
Being very ready and eager to obey his father's orders, and visit his brethren.
"And left the sheep with a keeper": Which showed his care and faithfulness in the discharge of his office; he was not unmindful of his father's sheep, any more than of his commands.
"And took": The ephah of parched corn, the ten loaves, and the ten cheeses.
"And went, as Jesse had commanded him": Went and carried them to the camp, according to his orders.
"To the trench": I.e. to the camp or army which was there entrenched.
"Shouted for the battle": As the manner was, both to animate themselves, and to terrify their enemies.
It appears that David had other men working under him, to herd the sheep. He entrusts the sheep with them and goes to find his brothers. They had cut trenches around the camp to hide in, to rest from the battle. David found this trench, at the time for the men to go to battle. The shout was being given as David arrived.
1 Samuel 17:21 "For Israel and the Philistines had put the battle in array, army against army."
Both sides prepared for it, and drew up in line of battle.
"Army against army; rank against rank, battalion against battalion, the right wing of the one against the left of the other, etc.
1 Samuel 17:22 "And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren."
That is, he left load of provisions he brought with him in the hand of the keeper of the bag and baggage of the army, their clothes, and such like things; not having an opportunity to deliver them to his brethren, who were just going to engage in battle.
"And ran into the army": Which showed the valor and courage of David, who chose rather to expose himself in battle, than to abide with the keeper of the carriages.
"And came and saluted his brethren": Asked them of their welfare, in his father's name and his own.
It appears that, David had come in a carriage. It, also, is apparent that someone was with him. We do know that David could not have carried the ten loaves, the ten cheeses, and the ephah of corn. He would have to have had some transportation. The wagon would have been ideal. The person, who was driving the carriage, stayed with the carriage as David ran through the men to find his brothers.
1 Samuel 17:23 "And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard [them]."
"The same words": Goliath continued to offer the challenge (of 17:10), as he had been doing for 40 mornings and evenings (17:16).
David found his brothers and was visiting with them, when Goliath made his challenge again. This was the first time David had heard this challenge.
1 Samuel 17:24 "And all the men of Israel, when they saw the man, fled from him, and were sore afraid."
Even as it should seem before they heard him; knowing who he was, and what he was about to say, having seen and heard him forty days running.
"Fled from him, and were sore afraid": It is pretty much a whole army should be afraid of one man, and flee from him; they must be greatly forsaken of God, and given up by him (see Deut. 32:30). But perhaps they were not so much afraid of personal danger from him, as that they could not bear to hear his blasphemy.
1 Samuel 17:25 "And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, [that] the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel."
"Great riches ... his daughter": The reward of a daughter in marriage for a great victory over an enemy of Israel was not unusual (Joshua 15:13-17).
David could hardly believe, that Saul's army would back down from this challenge, and even run in fear. Every time the giant, Goliath, called out a challenge, that was not answered; it dishonored Israel. King Saul would do mighty things for any person who would come against Goliath and defeat him. Saul had even offered the hand of his daughter in marriage to the one who kills Goliath.
1 Samuel 17:26 "And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who [is] this uncircumcised Philistine, that he should defy the armies of the living God?"
David, in his own flesh, was as powerless before Goliath as any person feels in their own overwhelming situations. But he grasped the truth of the situation: the Philistines had defied God, and God will not allow such defiance to go unpunished.
"The reproach from Israel": David knew that although Goliath's challenge had been issued to (any), individual of the camp of Israel, Goliath's defiant attitude was a reproach to all Israel.
It appears, at the time this challenge from Goliath happened, that Saul had great power in Israel. He could do about anything he wanted to do, because he was king. David cannot believe that some Israelite had not taken up this challenge. He reminds these soldiers, that Goliath is not on the side of the LORD (he is uncircumcised). He also reminds the army of Saul that they are the army of the living God.
1 Samuel Chapter 17 Questions
1. Who brought their army against Israel?
2. Each army was gathered where to go to battle?
3. Who was the champion that went out for the Philistines?
4. How tall was this Philistine giant?
5. How much taller was he, than the average man in the army of Saul?
6. What armor did the giant, Goliath, have on?
7. The staff of his spear was like what?
8. The head of the spear weighed how much?
9. What challenge did the giant give them?
10. If one of the Israelites could defeat him, what does he promise to do?
11. Why is this challenge not fair?
12. What effect did the giant's challenge have on Saul?
13. Where was David from?
14. How many sons did Jesse have?
15. What does "Beth-lehem-judah" mean?
16. Which three sons of Jesse went to war with Saul?
17. How old were these three sons?
18. When they went to war, where did David go?
19. How many days did the giant stand in the valley, and challenge Israel?
20. How many times each day did he do this?
21. What does "forty" symbolize?
22. What did Jesse tell David to take his brothers on the front lines?
23. What did Jesse send their captain?
24. What were Saul and all the other men doing, when David arrived there?
25. Who did David leave with the sheep?
26. Where did he find his brothers?
27. What happened soon after David arrived?
28. When the men of Israel saw Goliath, what did they do?
29. What had Saul offered to anyone who would kill Goliath?
30. What did David call the giant?
1 Samuel 17:27 "And the people answered him after this manner, saying, So shall it be done to the man that killeth him."
Told him what was proposed to be done in honor to the man that should attempt to kill him, and succeed.
"Saying, so shall it be done to the man that killeth him": As before related, that he should be enriched, marry the king's daughter, and his family be ennobled (1 Sam. 17:25).
In the last lesson, David has just arrived at the place of the battle and is appalled that no one has stepped forward to answer the challenge of this giant called Goliath. David knows, in his own heart, that the LORD will be with the Israelite that comes against this heathen giant. Saul has promised the hand of his daughter in marriage to the man who kills Goliath. There are many other gifts that will be bestowed upon that person as well. Now, the people agree that anyone who kills Goliath should receive all of these things.
1 Samuel 17:28 "And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle."
"Eliab's anger": Eliab, perhaps still feeling the sting/rejection of having his "little" brother chosen over him by God/Samuel (16:6-7), expressed his jealousy in anger (Gen. 37:4-5; 8, 11).
It appears that David's older brother does not like David acting so brave. It looks bad for him and the other two brothers. He is accusing David of being puffed up with pride. In a sense, he is saying; "kid, get back with the few sheep where you belong". He thinks David has snuck away, and come down to see the battle.
1 Samuel 17:29 "And David said, What have I now done? [Is there] not a cause?"
For my speaking? Is this giant invincible? Is our God unable to oppose him, and subdue him? However, David is not deterred from his undertaking by the hard words of Eliab. They that undertake public services must not think it strange if they be opposed by those from whom they had reason to expect assistance; but must humbly go on with their work, in the face, not only of their enemies' threats, but of their friends' slights, suspicions, and censures.
1 Samuel 17:30 "And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner."
From his brother Eliab, to another person right against him, and directed his discourse to him.
"And spake after the same manner: (as in 1 Sam. 17:26); inquiring what encouragement would be given to a man that should attempt to kill the Philistine, and expressing his concern to hear the armies of the living God defied by such a wretch.
"And the people answered him again after the former manner": Telling him what gratuities and honors would be conferred on such a person (as in 1 Sam. 17:25); and the design of his talking to one and another, was, that what he had said might spread and reach to the ears of Saul, to whom in modesty he did not choose to apply himself.
This is a really good question. Perhaps David's boldness makes the other men ashamed, that they have not stepped up to accept the challenge of Goliath. His brothers think of him as their little brother. The challenge remains and it seems David is the only one who thinks someone should answer the challenge. The men repeat the rewards for someone who kills Goliath.
1 Samuel 17:31 "And when the words were heard which David spake, they rehearsed [them] before Saul: and he sent for him."
No doubt much more was said by the brave shepherd boy than the compiler of the history has preserved for us in the brief account here. David felt that supernatural strength had been communicated to him by the Spirit of God, which came upon him on the day of his anointing (1 Sam. 16:13), and it is probable that he had openly avowed his earnest desire of meeting the dreaded foe face to face. This had been reported to Saul.
Some of the men, who heard David, told Saul what he said. Saul sends for this one who is so brave.
Verses 32-37: Judging by appearances only, David was no champion. But he would rely on the Champion of Israel to "deliver" him from the enemy (see notes on 17:4-50).
David's confidence was born out of the experience of the Lord's previous deliverances on his behalf. Further, since "God" would not allow His reputation to be damage by this "Philistine, David" was certain that God would again deliver him in this trial by conflict.
1 Samuel 17:32 "And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine."
"Let no man's heart fail": Joshua and Caleb exhorted Israel in the same fashion regarding the giant Anakim 400 years prior (compare Num. 13:30; 14:8-9). The heathens' hearts fail at the name of the Lord God of Israel (compare Rahab, Joshua 2:11).
David feels no fear of this Philistine, because the LORD is with him. He tells Saul that he need not let his heart within him faint, because of this problem with the giant. David calls himself, Saul's servant and says that he will go and fight Goliath.
1 Samuel 17:33 "And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou [art but] a youth, and he a man of war from his youth."
"Thou art not able": David's faith, like that of Joshua and Caleb, was met with disbelief on the part of Saul. By all outward appearances, Saul was absolutely correct in his assessment, but he failed to consider the Lord's presence in David's life.
Saul was looking at the physical strength of this youth, and not at the Spirit within him. Saul had difficulty understanding things of the Spirit. He tries to explain to David that he is too small, too young, and too inexperienced to go against the giant.
Verses 34-37: Before he gained public prominence as Israel's champion and king, David learned humility and confidence in the Lord while out in the fields tending sheep, with no one but God watching. Only faithfulness in the small things prepares God's servants for greater service in His kingdom (Luke 16:10).
1 Samuel 17:34 "And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock:"
In answer to his objection of inability to encounter with one so superior to him; and this answer is founded on experience and facts, and shows that he was not so weak and inexpert as Saul took him to be.
"Thy servant kept his father's sheep": Which he was not ashamed to own, and especially as it furnished him with a stance of his courage, bravery, and success, and which would be convincing to Saul.
"And there came a lion and a bear, and took a lamb out of the flock": Not that they came together; though Kimchi so interprets it, "a lion with a bear"; but these are creatures that do not associate together. Besides, both could not be said with propriety to take one and the same lamb out of the flock: to which may be added, that David (in 1 Samuel 17:35), speaks only of one, "out of whose mouth he took the lamb"; The meaning can only be, that at different times they would come and take a lamb, a lion at one time, and a bear at another.
1 Samuel 17:35 "And I went out after him, and smote him, and delivered [it] out of his mouth: and when he arose against me, I caught [him] by his beard, and smote him, and slew him."
Whether a lion or a bear; but mention after being made of his beard, a lion rather is meant.
"And smote him": either with his fist, or rather with his shepherd's staff.
"And delivered it out of his mouth": Snatched it out from thence, or obliged him to drop it, by beating him.
"And when he arose against me": After he had let go the lamb, threatening to tear him in pieces for attempting to disturb him in his prey, and take it away from him.
"I caught him by his beard": Such as lions have; hence a lion is often called in Homer, the well-bearded lion. Kimchi thinks the beard with the nether jaw is meant, which David caught hold on.
"And smote him, and slew him": Tore him to pieces, as Samson did (Judges 14:5), or slew him with some weapon in his hand.
The incidents with the bear and the lion were actually two different instances. There were bears and lions in this area at the time of David. In fact, they were feared greatly by the shepherds tending their sheep. David is telling this to Saul to make him realize that he has no fear of Goliath. He also is saying that Goliath would be no worse foe than the lion, or the bear, which he had killed earlier.
1 Samuel 17:36 "Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God."
"The lion and the bear": Just as David tended his flock of sheep and protected them from the lion and bear, his new responsibility as shepherd over Israel required him to eliminate the threat of Goliath.
The thing that angered David worse than anything else was the fact that this giant is actually coming against God, when he comes against God's people. David truly believes that he can kill Goliath.
1 Samuel 17:37 "David said moreover, The LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the LORD be with thee."
"The Lord ... he will deliver me": Just as Jonathan believed earlier (14:6). David had a wholehearted faith in the God of Israel.
"The Lord be with thee": One of the first explicit indications in the text that Saul knew that the Lord was with David (15:28).
David was very well aware that the strength he had to kill the bear and the lion was not his own, but the strength of God within him. He believes God will be with him as he fights Goliath. David is so confident, that it convinces Saul. Saul tells him to go ahead and do it. Saul knows that when the LORD is with someone, he can do miraculous things. Saul speaks the blessing on David, "the LORD be with thee".
1 Samuel 17:38 "And Saul armed David with his armor, and he put a helmet of brass upon his head; also he armed him with a coat of mail."
Not with what he wore himself; for it cannot be thought he would strip himself of his armor in the field of battle, and when just going to it. Besides what suited the one would not be fit for the other, their bulk and stature being different. But this was some armor Saul had brought with him, besides what he wore himself, to furnish anyone with it that might want it.
"And he put a helmet of brass upon his head": Such an one, though not so large as Goliath had, these being usually made of brass (see 1 Sam. 17:5).
"Also he armed him with a coat of mail; which probably was of brass also, and like that of Goliath's too, only lesser (1 Sam. 17:5).
1 Samuel 17:39 "And David girded his sword upon his armor, and he assayed to go; for he had not proved [it]. And David said unto Saul, I cannot go with these; for I have not proved [them]. And David put them off him."
Which Saul also perhaps furnished him with.
"And he assayed to go": Made an attempt, and had a mind to go thus equipped; he at first showed an inclination to go in such a habit, but afterwards would not.
"For he had not proved it": As warriors were accustomed to do; so Achilles did; he never made trial of such armor before, he had not been used to it, and knew not how to behave in it, or walk with it on him; it was an encumbrance to him. Abarbinel renders it, "but he had not proved it"; he would have gone with it but for that reason. The Targum is, "because there was no miracle in them;" because if he had made use of this, there would have been no appearance of a miracle in getting the victory over the Philistine, as was by using only a sling and stones.
"And David said unto Saul, I cannot go with these, for I have not proved them": He thought fit to acquaint Saul with it that he could not go thus equipped, and his reason for it, lest he should be offended with him.
"And David put them off him": Took off the helmet from his head, ungird the sword upon his armor, and stripped himself of his coat of mail, and went forth entirely unarmed.
This armor was too heavy and cumbersome to move around in. It would be an honor for the king to give him his armor. David must refuse because, he cannot freely move around in the king's armor.
1 Samuel 17:40 "And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling [was] in his hand: and he drew near to the Philistine."
"Staff ... stones ... sling": The tools of the shepherd proved to be appropriate weapons also for Israel's shepherd. One of David's honorable and chief men of battle, Benaiah, the son of Jehoiada, slew a formidable Egyptian warrior (2 Sam. 23:20-21), with a staff like the one David carried toward Goliath.
The number "five" symbolizes grace. David was clothed in the same clothes he wore to shepherd the sheep. He had a slingshot in his hand, and stopped and picked up the five smooth stones. Smooth stones would be easier to fling in a straight line. David knew the LORD would strengthen him, and he would be victorious.
1 Samuel 17:41 "And the Philistine came on and drew near unto David; and the man that bare the shield [went] before him."
Advanced by slow steps because of the weight of his armor and the bulk of his body; yet with a haughty air and a proud gait.
"And the man that bare the shield went before him": (See 1 Sam. 17:7).
1 Samuel 17:42 "And when the Philistine looked about, and saw David, he disdained him: for he was [but] a youth, and ruddy, and of a fair countenance."
He looked about for his antagonist, to take a view of him, what sort of a man he was, expecting to see one much like himself; but observing a puny young man, he despised him in his heart, and perhaps looked upon it as an affront to him to send such a man to fight with him.
"For he was but a youth": His age was one reason why he despised him, being, as before observed, about twenty years of age, and not come to his full strength, a stripling, as he is called (1 Sam. 17:56), and another reason follows.
"And ruddy, and of a fair countenance": Looked effeminate, had not the appearance of a soldier, or of a weather beaten veteran, exposed to heat and cold, and used to hardships.
It appears that, David walked out into the valley to meet the Philistine. The giant did not realize at first, that this was just a boy coming against him. Goliath and his armour-bearer came to meet David. When the giant got close enough to see David, he saw this red-haired youth standing here to meet him. David did not have on armor, so that made him look even smaller to Goliath. "Disdained", in this particular instance, means scorned.
1 Samuel 17:43 "And the Philistine said unto David, [Am] I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods."
"Dog": Goliath uttered a statement of ironic truth about himself of which even he was unaware. As a wild dog can be a threat to the flock and must be chased away or killed, so must Goliath.
When Goliath "curses" David, he cursed God Himself (Gen.12:3). God was bound by His covenant to curse Goliath in return.
The giant cursed David by the Philistine's false gods. The dog was thought of poorly in this area of the world. The Israelites called those who were not Hebrews, dogs. It was a disgrace for the giant, Goliath, to fight against this youth. Goliath felt it made him appear small.
1 Samuel 17:44 "And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field."
This was David's moment of truth. He had just infuriated a giant of a man and if God was not who He claimed to be, David was as good as dead. The plan of redemption for the whole world was at stake, because the Savior was to come through David's descendants.
It was really hard for Goliath to move around in all of this heavy armor. He wants David to come to him. It is not unusual for someone fighting to make bragging statements, like Goliath makes here.
1 Samuel 17:45 "Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied."
"In the name of the Lord of hosts": Goliath came out to battle in his own name; David came to battle in the name of the Lord of all the hosts (armies; compare Deut. 20:1-5).
Goliath had cursed David in the name of his false god. Now, David expresses his own faith in the LORD. In a sense, David is saying, "My God will defeat you Goliath". David has every confidence in the LORD. David says, "you put your faith in your weapons, but I put my faith in my God".
Verses 46-47: David underscored before the battle that his victory would display God's power, "the battle is the Lords" (Psalms 44:6).
1 Samuel 17:46 "This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel."
"All the earth may know": David fought in the name of the Lord and for the glory of the Lord, whose name and glory will extend to the uttermost parts of the earth, to all nations (Joshua 4:24; 2 Sam. 22:50; Psalm 2).
David is not fighting to receive glory for his own name. He has dedicated this fight to the glory of the God of Israel. Now, David tells Goliath what he will do to him in this battle. Notice, he says, the LORD deliver thee into mine hand. After this battle, all will know the LORD, He is God.
1 Samuel 17:47 "And all this assembly shall know that the LORD saveth not with sword and spear: for the battle [is] the LORD'S, and he will give you into our hands."
"The battle is the Lord's" (compare Deut. 31:6; Judges 7:18). David fully understood the chief issue, i.e., the Philistines were in effect challenging the Lord by confronting the Lord's people.
This statement was as much for these faint-hearted Israelites, as it was for the Philistines. This would renew the faith of the Israelites, as well as cause fear of the Israelite's God to flow through the Philistines. David is assured that the LORD will deliver these Philistines into the hands of the Israelites.
1 Samuel 17:48 "And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine."
"David hasted": David, unencumbered by armor or fear and emboldened by faith in God, ran to meet Goliath.
David did not run from them, he ran toward them.
1 Samuel 17:49 "And David put his hand in his bag, and took thence a stone, and slang [it], and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth."
The very first stone that David slung hit the mark. He found an opening on the forehead, just above the eyes, and hit Goliath there. The stone was thrown with such strength, that it sunk into Goliath's head, and he fell forward on his face.
1 Samuel 17:50 "So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but [there was] no sword in the hand of David."
"No sword": Iron weapons were scare in Israel (13:19).
A contradiction has been imagined between the various reports as to Goliath's slaying. (In 2 Sam. 21:19), Elhanan appears to be the one who killed the "Philistine" giant. However (1 Chron. 20:5), reports that Elhanan actually slew Lahmi, Goliath's brother. The King James resolves the problem by adding the words in italic ("the bother of") Goliath, to harmonize the three passages.
We see that David easily defeated the Philistine. David did not carry a sword with him to the battlefield.
1 Samuel 17:51 "Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled."
"Cut off his head": David completed his promise given to Goliath (in verse 46a). The Philistines would later do the same with Saul's head (1 Sam. 31:9).
"Fled": David's exclamation that there is a God in Israel (verse 46), was proven before the Philistines, who were no strangers to the wrath of Yahweh (1 Sam. Chapters 5-7). They wisely fled in terror, but did not honor the terms of Goliath if he lost (17:6-9).
It was customary to "cut off" a vanquished foe's "head", as a sign of decisive victory.
The nearest place to find a sword was on Goliath. David ran to him, and stood on top of him, while he drew Goliath's sword. David had promised to cut off the head of Goliath, and he did that very thing. The Philistines turned and ran when they saw Goliath, their champion, was dead. They were afraid of David's God.
1 Samuel 17:52 "And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron."
From their encampment and entrenchment, or they prepared for a pursuit.
"And shouted, and pursued the Philistines": Shouted when they first set out, and continued shouting as they pursued, to animate their own troops, and terrify the enemy.
"Until thou come to the valley, and to the gates of Ekron": Which was one of the five principalities of the Philistines; so that they pursued them to their own cities, and to the very gates of them.
"And the wounded of the Philistines fell down by the way to Shaaraim": A city in the tribe of Judah, and seems to be the same with Sharaim (see Joshua 15:36). Josephus says, there were killed of the Philistines thirty thousand, and twice as many wounded.
"Even unto Gath, and unto Ekron": Josephus has it, to the borders of Gath, and to the gates of Ashkelon, which were two other principalities of the Philistines. According to Bunting, the whole chase was this, to the valley and river Sorek four miles; from thence to Ekron eight miles; to Ashkelon twenty miles, and to Gath twenty four miles. That is, from the place where Goliath was killed.
1 Samuel 17:53 "And the children of Israel returned from chasing after the Philistines, and they spoiled their tents."
This was the remainder that escaped having gotten into their fortified cities.
"And they spoiled their tents": Which they left in their camp, all their armor, goods, money, and provisions, they found there, they seized upon as their prey and booty. These they did not stay to meddle with as soon as the Philistines fled, but first pursued them, and slew as many of them as they could. Then returned to the spoil; which was wisely done.
This brave act of David's caused the Israelites to believe they could defeat the Philistines, and they chased them, and fought them. The Israelites killed, and ran off the Philistines that did not die. The Israelites spoiled the tents in the camp of the Philistines.
1 Samuel 17:54 "And David took the head of the Philistine, and brought it to Jerusalem; but he put his armor in his tent."
"To Jerusalem": The Jebusites, who were the inhabitants of Jerusalem, were a stubborn, resistant people (Joshua 15:63; Judges 1:21; 19:10-11), particularly to the tribe of Judah. They doubtless began to feel some anxiety concerning the victory of this Beth-lehemite. The head of Goliath was a constant warning to them over the ensuing days as to their future (2 Sam. 5:6-10).
Some have questioned the accuracy of this statement, especially since "Jerusalem" did not fall to Israel until the days of David's kingship. Actually, no control of Jerusalem need be indicated here. David merely took Goliath's "head" to the gates of Jerusalem as a sign of David's own intentions for the city. Like the great Goliath, even Jerusalem would fall to God's armies.
David kept the armor of Goliath as a trophy. He took the head back to show the people of Jerusalem the power of their God. The armor became the private property of David.
Verses 55-58: Some have suggested a conflict here with the account (in 16:18-23). This is not the case. Although "Saul" knew and loved "David," his harpist, his question here concerns only the name of the family to which David belonged, so that proper recognition and reward might be given (verse 25). The two accounts are supplementary, not contradictory.
1 Samuel 17:55 "And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son [is] this youth? And Abner said, [As] thy soul liveth, O king, I cannot tell."
"Abner" (see note on 14:50).
"Whose son": David's lineage was of the utmost importance to Saul at this point, since the victor over Goliath would marry into his family (17:25; 18:18).
This surprising question may indicate that Saul's distressing spirit (16:14-15), affected his mental capacities. Or perhaps he was curious about David's lineage.
It appears that Saul did not know who David's parents were, and neither did Abner.
1 Samuel 17:56 "And the king said, Inquire thou whose son the stripling [is]."
Still the question is the same, being very desirous of knowing of what family he was, for the reason before given (see 1 Sam. 17:55).
Saul wants to get to know David better. He tells Abner to find out for him, whose son David is?
1 Samuel 17:57 "And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand."
Carrying his head in triumph, and no doubt accompanied with the acclamations of the people.
"Abner took him and brought him before Saul, with the head of the Philistine in his hand": To give an answer to the king's question concerning him, who could best do it but David himself; and that Saul might have the opportunity of rewarding him, according to his merit, for so great a piece of service he had done for Israel, of which the head in his hand was a sufficient proof.
David had brought the head of the Philistine giant with him. It was not difficult to locate him, because of that. Abner takes David for an audience with the king, so the king can ask David himself, who his father is.
1 Samuel 17:58 And Saul said to him, Whose son [art] thou, [thou] young man? And David answered, I [am] the son of thy servant Jesse the Beth-lehemite.
Still the question was such as did not necessarily imply ignorance of his person, but of his family.
"And David answered, I am the son of thy servant Jesse the Beth-lehemite": Which doubtless refreshed the memory of Saul, and he quickly called to mind who he was. This interview was very probably at Gibeah of Saul, which was the place of his birth and residence (1 Sam. 10:26), and where he kept his court, and to which he returned after the above victory was obtained.
David tells him that his father is Jesse. He explains that Jesse lives in Beth-lehem a few miles from Jerusalem. Saul wants to keep up with this youth. He might need him again.
1 Samuel Chapter 17 Continued Questions
1. What was David appalled about at the battlefront?
2. What had Saul offered to anyone who would kill Goliath?
3. Whose anger was kindled against David, when they heard what he said?
4. What sarcastic question did he ask David?
5. In a sense, what is David's older brother saying to him?
6. Who is the only one who even considered answering Goliath's challenge?
7. What does David say to Saul?
8. Why did Saul think David should not go against Goliath?
9. What incidents does David tell, to make Saul realize he can kill Goliath?
10. Where had David's strength come from?
11. What does Saul tell David, after he heard about the lion and bear that David killed?
12. What did Saul give David, to try to help him in his battle against Goliath?
13. Why did David not take it?
14. What weapon did David carry?
15. How many stones did he pick up out of the brook?
16. What does the number "5" symbolize?
17. Where did David and Goliath meet to fight?
18. Who came out with Goliath?
19. What does "disdained" mean?
20. What did the Philistine say, when he saw David was a youth?
21. The giant cursed David by the Philistine's ______ _____.
22. Why did Goliath want David to come to him?
23. The Philistine had come against David with what instruments of war?
24. David came to the Philistine in the name of the ________ of ______.
25. In a sense, what is David saying to Goliath?
26. What has David dedicated this fight to?
27. Who was the statement, in verse 47, made for?
28. Exactly what did David do, when he ran at Goliath?
29. What happened to Goliath?
30. What did David use to cut off the head of the Philistine?
31. What happened to the rest of the Philistines?
32. What did David do with the head of Goliath?
33. What did David save for himself?
Verses 1-4: By placing his own royal "robe" and "armor" on David, "Jonathan" did more than express his covenantal love for his friend. He willingly sacrificed his position as the heir to Israel's throne and acknowledged David as the nation's next king, something that Saul would obsessively strive against as long as he lived.
1 Samuel 18:1 "And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul."
"Jonathan loved him": Jonathan loved David with a loyalty and devotion indicative of covenantal love (18:3). Hiram of Tyre had much the same covenantal love for David (compare 2 Sam. 5:11; 1 Kings 5:1; 9:11). David's later reign from Jerusalem is marked by loyalty to his covenant with Jonathan (2 Sam. 9:1).
Sometimes, there is a friend that is even closer than a person's natural brother. This is the case with David and Jonathan here. These two young men became close friends from the very beginning. The fighting with the Philistines had stopped at this point, and they had separated the spoil. Jonathan probably, greatly admired David for his bravery against the giant, Goliath. It could possibly be almost like hero worship. Whether Saul was jealous of this extremely close friendship that Jonathan and David had, we do not know. We do know that about this time, Saul begins to dislike David. This is one of the greatest examples of the love of friends in the Bible. They did not have a flesh relationship, such as homosexuality, their relationship was a pure friend relationship. They had kindred spirits.
1 Samuel 18:2 "And Saul took him that day, and would let him go no more home to his father's house."
"Would let him go no more home": Saul's interest in keeping David in his household was more self-serving than a token of generous hospitality. Saul was aware of this promise of wife and wealth (17:25), and, no doubt, the stirrings of anxiety and fear were in his heart toward David, who appeared as a threat. Saul preferred to have him in the court to keep a watchful eye on the young upstart.
Saul needed David to play for him, when he was sick. He also was aware of the strength of David to protect him, in case someone wanted to destroy him.
Verses 3-4: Jonathan's transfer of this royal attire to "David" may indicate his covenantal pledge to transfer to David his privileged position as heir to the throne.
1 Samuel 18:3 "Then Jonathan and David made a covenant, because he loved him as his own soul."
"Covenant" (see verse 1). Further mention of this honorable relationship is made (in: 19:1; 20:8, 13-17, 42; 22:8; 23:18).
The love of these two friends grew, after the admiration started it. These two decided to make an agreement that they would remain faithful to one another, regardless of circumstances.
1 Samuel 18:4 "And Jonathan stripped himself of the robe that [was] upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle."
"Robe ... girdle": Jonathan willingly and subserviently relinquished the outer garments and instruments that signified his position as prince of Israel and heir to the throne. Jonathan, a worshiper of Yahweh, quickly discerned that David was God's anointed and, without reservation, offered the robe of succession to the true king of Israel.
This was the highest honor that Jonathan could pay David. He was saying, whatever power and authority he had, was now equally David's.
Verses 5-23: David showed extreme humility despite his great success. The whole nation was singing his praises, but he continued to serve Saul and even refused the honor of marrying Saul's daughter Merab because he did not feel worthy. Popularity did not replace his perspective.
1 Samuel 18:5 "And David went out whithersoever Saul sent him, [and ] behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants."
The phrase "he behaved wisely" is used two other times in this chapter to describe David's character (18:13-14). David's success began when he killed the giant, but it continued in everything else he did because he did not let prosperity blind him to his need for God's wisdom.
Whatever David did, he did well. He did not have any enemies among the men he worked with. He did what Saul directed him to, and with the blessing of the LORD upon him, he did everything well. It appears that the servants of Saul liked David. Saul set him over the men of war, because of his bravery in war, and because the men all respected him.
1 Samuel 18:6 "And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music."
The armies of Israel, with their commanders at the head of them.
"When David was returned from the slaughter of the Philistine": Either from the slaughter of Goliath, with his head in his hand, going to Jerusalem, and Saul accompanying him; or rather from the slaughter of the Philistines at some other time. The singular being put for the plural; since, according to the order of the history, this seems to be done after David was brought to court, and had been made a captain. And had been sent out on military expeditions, and had been successful therein, and from one of which he now returned.
"That the women came out of all the cities of Israel": Through which they passed: singing and dancing; as were usual after great victories obtained, and deliverances wrought, the female sex being generally greatly affected with such things; since when things go otherwise they suffer much, and their fears rise high in time of battle. And when victory goes on their side, it gives them great joy, and which they used to express in this way.
"To meet King Saul": The commander-in-chief, with his other officers, and David among the rest.
"With tabrets, with joy, and with instruments of music": With pipes or flutes, which they both blew with their mouths, and played on with their hands, and other musical instruments exciting joy; the last word is, by the Targum, rendered, "with cymbals"; and so the Septuagint version. It signifies a musical instrument of three cords, according to Kimchi; and others, as Ben Gersom, understand it of principal songs, in which things wonderful, excellent, and honorable, were spoken of (see Exodus 15:20).
It really does not matter, whether this was one Philistine giant spoken of here, or whether this was speaking of the Philistines he had killed in the several battles after the incident with Goliath. The people became aware that God was with David. They greatly admired him for what he had done for the Israelites. It was customary to make merry, when they won a great battle. That is what happened here. These women were shaking their tambourines and playing their musical instruments, in celebration of the battle they had won.
Verses 7-9: With the Lord's authority removed from him, Saul's authority rested almost entirely on his military achievements. To maintain his position, he had to be recognized as the strongest man in the kingdom. The women's song sparked Saul's insane jealousy of David, marking the turning point in their relationship. "That day and forward", Saul would seek to remove David as a threat to the throne (18:13, 17, 21; 19:1).
1 Samuel 18:7 "And the women answered [one another] as they played, and said, Saul hath slain his thousands, and David his ten thousands."
The meeting of victors returning from the battle with music and dancing was traditional in ancient Israel (Exodus 15:20; Judges 11:34). The use of ascending numbers in parallel lines of poetry (e.g., half, three quarters, 20/30, 77/88, 1,000/10,000, etc.), was a common poetic device in Old Testament poetry and the literature of the ancient Near East (compare Deut. 32:30; Job 5:19; Psalm 62:11; Prov. 30:15; Eccl. 11:2; Micah 6:7).
"David his ten thousands": This is a song that Saul grew to hate (21:11; 28:5), because it exalted David over him.
It seemed, the women made up their lyrics as they went along. They were singing about the wonderful feats of David in battle. They were still singing of Saul's victories, but glorifying David over Saul. There is no king who would like that. This would cause Saul to be jealous of David.
1 Samuel 18:8 "And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed [but] thousands: and [what] can he have more but the kingdom?"
"The kingdom": Saul's jealousy and malice toward David were now explicit. By his own statement, Saul acknowledged that David was the rightful heir to the throne and the one of whom Samuel spoke in Gilgal (15:28).
1 Samuel 18:9 "And Saul eyed David from that day and forward."
From the hour on which the king listened to the people's lilt in honor of the young hero, in Saul's distempered mind hate alternated with love. He still in his heart longed for the presence of the only human being who could charm away his ever-increasing melancholia, but he dreaded with a fierce jealousy the growing influence of the winning and gifted man whom he had taken from the sheep-folds. Now through the rest of the records of this book we shall see how the hate gradually obscured the old love. All our memories of Saul seem bound up with his life-long murderous pursuit of David.
Saul feared losing the kingdom to David, if he were this popular with the people. Saul watched David's every move to make sure he would not mount a revolt against him. David had no intention of doing this, but Saul did not realize this.
1 Samuel 18:10 "And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and [there was] a javelin in Saul's hand."
"The evil spirit" The painful descent and eventual demise of Saul was marked by the persistent vexing of this spirit (see 16:14).
"Prophesied (raved)": This means to speak before people, not predict the future. Saul's speeches in the midst of the house were the ravings of one troubled by an evil spirit like other false prophets (1 Kings 22:19-23).
1 Samuel 18:11 "And Saul cast the javelin; for he said, I will smite David even to the wall [with it]. And David avoided out of his presence twice."
"David avoided ... twice": As Saul's behavior was becoming increasingly violent; he made more than one attempt on David's life with the javelin. It was evident that God was with David as it would be no small feat to dodge a javelin cast by such an experienced warrior as Saul.
This evil spirit that came into Saul caused him to want to kill David. This is the spirit of hate and murder. Saul had been thinking about what the women had sung about him and David. He feels the only way to stop David is to kill him. David was playing to calm Saul down and make him feel better. Saul threw the javelin at David two different times. It did not hit David, because he was quick enough to dart out of the way. Really, God protected him.
Verses 12-29: Recognizing that "the Lord was with David" only served to make Saul more jealous and fearful. Nevertheless, he refused to humble himself and repent.
1 Samuel 18:12 "And Saul was afraid of David, because the LORD was with him, and was departed from Saul."
"Saul was afraid of David": Saul faced with the same conclusion reached by Jonathan (in verses 1-4), reacted with fear. Saul, a man who viewed life from a human perspective rather than a divine one, could view David only as a personal threat, rather than a blessing to Israel.
Saul remembered what Samuel had told him earlier. He knew the kingdom had been taken away from him by God. It just had not physically happened yet. The blessings of God were not with Saul. He also knew that the blessings of God were upon David. It was the power of God within David that made him strong enough to kill Goliath.
1 Samuel 18:13 "Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people."
"Captain over a thousand": Saul gave David a military commission, intended as kind of an honorable exile. But this duty only served to give David opportunity to display his remarkable quality of character and strengthen his hold on the people's affections.
Saul had David to leave his home and go out with the people. He made David one of his captains of his army. David was over just 1,000 men. Saul thought he would put David in a dangerous situation in battle and he would be rid of David. Saul was very jealous of David.
1 Samuel 18:14 "And David behaved himself wisely in all his ways; and the LORD [was] with him."
He headed them in all their expeditions, with a bravery and conduct equally distinguished; greatest in command, but greater in his example. He behaved in such a manner that no exception could be taken at any of his actions.
"The Lord was with him": Made all his undertakings prosperous. Saul's fears, however, increased in proportion as he saw David still behave so well.
The blessings of God were upon David. He had already been made king in the sight of God. David was very respectful of the office of king. He would never harm Saul, because he was God's anointed. David was not aware that God had removed his blessings from Saul.
1 Samuel 18:15 "Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him."
So that he could get no advantage against him and he succeeded and was prosperous in all his enterprises; and was more and more in favor with the people.
"He was afraid of him": Lest the time was drawing near that the kingdom should be rent from him and given to David.
Even the loyalty of David concerned Saul. He wanted David to rise up against him with just this handful of men, so he could kill him. David did not rise up against Saul however.
1 Samuel 18:16 "But all Israel and Judah loved David, because he went out and came in before them."
"Loved David": The writer of Samuel, inspired by the Holy Spirit, offers an editorial comment full of truth.
He was out with the people and they learned to love David. They knew how brave he was in battle, and they also knew of his loyalty to the king. They greatly admired David, because of his high principles.
1 Samuel 18:17 "And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the LORD'S battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him."
"Merab": Literally "compensation" or "substitute" (14:49). Saul's later retraction of the betrothal to Merab (verse 19), was similar to Laban's trickery with Jacob and Rachel (Gen. 29:25).
"Fight the Lord's battles": A phrase Saul knew would appeal to David. Saul made the offer out of a treacherous heart, desiring evil and calamity for David. Notice the similarity between Saul's treachery and that of David with Uriah (2 Sam. 11:15).
We remember from a previous lesson, that Saul had promised his daughter to anyone who would kill the giant, Goliath. When David, who was just a youth, killed Goliath, no more was said about it, until now. Saul did things for selfish reasons. He was not just keeping his promise, but assuring himself of a little more safety from David. He felt his son-in-law would not attack him, because of his daughter. He really wanted David to be killed by the Philistines, so his blood would not be on his hands.
1 Samuel 18:18 "And David said unto Saul, Who [am] I? and what [is] my life, [or] my father's family in Israel, that I should be son in law to the king?"
"Son in law": The familial lineage was crucial when marrying into the king's family. David asked, "Who am I ... or my father's family in Israel, that I should be the king's son-in-law?" Saul had asked of David's lineage three times previously (17:55-56, 58).
David thought he was from a family not worthy of marrying the king's daughter. He was more humble than Saul. In a sense, David is saying, marrying Saul's daughter would not be a help to her father.
1 Samuel 18:19 "But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife."
"Adriel the Meholathite": Merab married this man and bore children, 5 of whom were sons later executed by David as punishment for Saul's disregard of Joshua's covenant with the Gibeonites (2 Sam. 21:8; compare Joshua 9:20).
Perhaps David was too young for Merab. For some unexplained reason, Merab was given to the Meholathite. It could have been that David and Merab had no attraction for each other.
1 Samuel 18:20 "And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him."
"Michal": Literally "Who is like God?" Michal sincerely loved David and perhaps was aware, as Jonathan, of his certain ascent (and right), to the throne. Ironically, Saul offered her to David, not from a benevolent heart, but as a "snare" (verse 21).
We must remember that David had played in their home to keep Saul feeling better. In fact, he lived with them for a time. I am sure this attraction started during that time. When this daughter of Saul told that she loved David, this pleased Saul.
1 Samuel 18:21 "And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in [the one of] the twain."
The cause and occasion of his fall and ruin, by means of what he should propose to him as the condition of marriage; but instead of proving a snare to him, as he hoped, she was the means of his deliverance, when Saul sent messengers to slay him, (1 Sam. 19:11).
"And that the hand of the Philistines may be against him": Provoked by what he should put him upon doing to them. The scheme he had in his head after appears, and what he now said was not openly said before his servants and courtiers, whom he did not trust with his secrets, but this he said within himself, conceived and contrived it in his own mind.
"Wherefore Saul said to David": Who was as yet at court, or whom he sent for on this occasion.
Thou shalt this day be my son in law in the one of the twain": By marrying one of his two daughters; signifying, that he would not defer the marriage, or put it off to a longer time, as he had done before, but that he should be married immediately to one or other of his daughters. And seeing he could not have the eldest, she being disposed of, he should have the youngest, and so be equally his son-in-law.
Saul would even use his daughter to destroy David. He does not give her to David in good faith. He wants David to get killed, trying to pay the dowry that Saul requires. He believes, even if the marriage takes place, that she will act as a spy in David's home.
1 Samuel 18:22 "And Saul commanded his servants, [saying], Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law."
And persuade him to marry Michal, and assure him of Saul's real regard to him, and good intention towards him. For it seems that David being ill used in the affair of his eldest daughter, did not listen to the proposals of Saul as to the youngest, and therefore Saul took this method to bring him into them.
"And say, behold, the king hath a delight in thee": Bears a good will towards him, had a high opinion of him, and it would be a pleasure to him that he should be his son-in-law.
"And all his servants love thee": Which might be true in general, excepting some few; which was no small mortification to Saul, though he here pleads it, and puts his servants on making use of it to gain his present purpose.
"Now therefore be the king's son in law": Accept of the proposal he has made, and marry his youngest daughter.
Saul is deceiving David into believing that he loves him, so he can get him killed. David is not so unwise, that he knows some conspiracy is going on.
1 Samuel 18:23 "And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you [a] light [thing] to be a king's son in law, seeing that I [am] a poor man, and lightly esteemed?"
David dwells upon this fact of his utter inability to give the expected costly offering for the princess. He evidently attributes to his poverty and his successful rival's wealth his former disappointment in the case of Merab.
"And lightly esteemed": David looked upon himself as a mere successful soldier of fortune among the wealthy chiefs who surrounded Saul. His father, though, no doubt, "head man" or sheik in tiny Bethlehem, was, when compared with the elders of Israel who formed the Court of Saul, a poor man.
David is telling them again, of his upbringing, and the fact that he would not have enough money to pay for the king's daughter. They must pay a dowry to the father of the bride.
1 Samuel 18:24 "And the servants of Saul told him, saying, On this manner spake David."
Such and such words were spoken by him, to this purpose; the sum and substance of them were expressive of his unworthiness to be a king's son-in-law, and of his inability to bring a dowry suitable to her quality.
Saul wants to be as distant from David as he can in all of this. He does not want to be blamed by the people when David is killed. He forgets the special protection that God has upon David.
1 Samuel 18:25 "And Saul said, Thus shall ye say to David, The king desireth not any dowry, but a hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines."
"Dowry": Literally "rice." Saul resorted to the same treachery in his offer of betrothal to Merab, plotting to eliminate David by placing him in jeopardy with the Philistines. David, already having proved himself wise in many things (16:18), was aware, to some extent, of Saul's intent and acted obediently, valiantly, and wisely.
"Hundred foreskins": Such mutilations of the bodies of slain enemies were commonly practiced in ancient warfare.
This would not be in an ordinary battle in war. This would be a special raid on the Philistines. This would not be the whole army that would go out, but the few men that David had under his control. Saul felt sure that David would be killed in this raid. Saul did not want to kill David himself, because of the love of the people for David. He was aware that he might not win, if he tried to kill him. He wanted the Philistines to kill David for him. The 100 foreskins would be proof David had killed them.
1 Samuel 18:26 "And when his servants told David these words, it pleased David well to be the king's son in law: and the days were not expired."
That the king desired no other dowry than a hundred foreskins of the Philistines:
"It pleased David well to be the king's son in law": On such conditions; partly because of the honor of it, and partly because of his love for Michal. And chiefly because it would give him an opportunity of destroying the enemies of God, and of his people, as well as such a match would lead the way, and be a step in Providence to ascend the throne designed for him in due time.
"And the days were not expired": Neither for the bringing in of the foreskins, nor for the consummation of the marriage.
It appears that, David wanted to marry Michal. He loved Jonathan as a friend, too. He would be pleased to be in their family. Perhaps, David thought that Saul's hate for him would diminish, if he were David's father-in-law. David let no time pass, until he goes on this raid to kill 100 Philistines.
1 Samuel 18:27 "Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife."
"His men" (compare 22:2; 25:12-13; 2 Sam. 23:8-39).
"Foreskins": The number indicated the extent of the victory. Saul's intent was to expose David to deadly danger by engaging in such an extensive and hazardous task.
We see in this, David brought twice as many as were required for the dowry. God was with them against the wicked Philistines. Saul indeed, gave his daughter Michal to David in marriage.
Verses 28-29: The people closest to "Saul": Even his own "daughter", were choosing David over the king. It was obvious to everyone that the Lord was present in David's life. And when God is evident in a person's life, he or she is bound to make enemies, especially among those who are not living right. John the Baptist lived a holy life, and it caused people to fear him. Jesus lived a holy life, and it caused people to hate Him. David's success created a new foe, and for the rest of Saul's life, he would create troubles for David.
1 Samuel 18:28 "And Saul saw and knew that the LORD [was] with David, and [that] Michal Saul's daughter loved him."
This he perceived by the favor the Lord gave him among men, by overruling all the steps Saul took to do him hurt, for his good, and in giving him success in all that he engaged in; the Targum is, "that the Word of the Lord was for the help of David."
"And that Michal, Saul's daughter, loved him": And therefore, could entertain no hope of making use of her as an instrument of his ruin. But, on the contrary, would, out of her great affection to her husband, betray the designs of her father against him, and do all she could to preserve him.
Everything Saul had done to get rid of David had backfired on him. Even Saul's daughter truly loved David. It becomes more and more apparent to Saul, that David is protected by the LORD.
1 Samuel 18:29 "And Saul was yet the more afraid of David; and Saul became David's enemy continually."
"Saul became David's enemy": All of Saul's plans came to naught. Saul asked for 100 Philistine foreskins; David brought 200. Saul offered Michal as a "snare"; Michal loved David as did Saul's own son, Johnathan. There remained nothing else for Saul to contrive except open hatred toward David.
1 Samuel 18:30 "Then the princes of the Philistines went forth: and it came to pass, after they went forth, [that] David behaved himself more wisely than all the servants of Saul; so that his name was much set by."
Despite Saul's jealousy, trickery and oppression, David's conduct remained exemplary. He supported properly constituted authority (1 Pet. 2:13-20), and "behaved himself ... wisely," not repaying evil for evil (Rom. 12:17, 21; 1 Pet. 3:8-17).
Saul's fear of David had to do with the fact that Samuel had told Saul he would not remain king. He knew that God would anoint another to take his place. He becomes more aware that God's anointed is David. Saul believes, if he can get rid of David, he can remain the king. David became more and more popular with the people with each victory in battle. Even this, was not what Saul planned.
1 Samuel Chapter 18 Questions
1. How much did Jonathan love David?
2. What probably, started Jonathan thinking of David as a close friend?
3. Where did Saul require David to live?
4. Why did Saul require this?
5. Jonathan and David made a ___________, because he loved him as his own soul.
6. They would be true to their friendship, regardless of _______________.
7. What did Jonathan do for David that greatly honored him?
8. What did Saul set David over?
9. When David came back from fighting the Philistines, who came out to sing and play instruments of music?
10. What did they say about David that would anger Saul?
11. Saul repeats what the women have said, in verse 8, and then says, and what can he have more but the ___________?
12. Why did Saul watch every move of David?
13. What happened to Saul, just before he prophesied in the house?
14. How many times did Saul throw the javelin at David?
15. Why was Saul afraid of David?
16. Saul removed David, and made him captain over a __________.
17. David behaved himself ___________.
18. But all ________ and ______ loved David.
19. How did they learn to love David?
20. Who did Saul offer to give to David for a wife?
21. Who did Saul want to kill David?
22. Saul had promised his daughter to anyone who would kill ________.
23. How did David reply, when Saul offered him Merab?
24. Who, actually, was Merab given to in marriage?
25. Which of Saul's daughters loved David?
26. Saul was willing to give his daughter to David, that she might be a __________ to him.
27. Who did Saul send to speak to David about the arrangements?
28. Why does Saul want to be distant from these arrangements?
29. Saul wanted David to fall at the hands of the ____________.
30. What was the dowry for Michal's hand in marriage?
31. How many Philistines did David kill?
32. Why did Saul fear David so greatly?
33. David became more and more __________ with the people.
Verses 1-7: Jonathan's approach with his father produced a temporary reconciliation ("as in times past"), between David and Saul. He also proved that his word to David could be trusted.
1 Samuel 19:1 "And Saul spake to Jonathan his son, and to all his servants, that they should kill David."
"Should kill David": Saul no longer tried to disguise or cover his evil intent toward David, but ironically made known his intent to those who held David in the highest esteem (compare 16:18; 18:1-4). God, in His mercy, made sure that David had sympathetic ears within Saul's court to inform him of Saul's evil plans (e.g., 19:7; 20:2).
Saul's hate for David had now grown into murder. He really brought all of this on himself, when he sinned so badly that the LORD removed his blessing and gave it to David. David and Jonathan had made a covenant for everlasting friendship. Saul has told the wrong person by telling his son Jonathan. He, at first, wanted no connection to David's death. He wanted the Philistines to do it for him. Now he is getting desperate and really does not care how it happens, he wants David dead.
1 Samuel 19:2 "But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret [place], and hide thyself:"
In his company and conversation; he loved him with a love of complacency, and was constant and steadfast in it, and which was a kind providence to David. For by this means he came to the knowledge of Saul's designs upon him, and could the better guard against him.
"And Jonathan told David, saying, Saul my father seeketh to kill thee": To inform him of which was acting the part of a sincere and faithful friend.
"Now therefore, I pray thee, take heed of thyself until the morning": It seems it was now evening when he informed him of it; and as he knew not what emissaries Saul might have out that night in quest of him. He advises him to take care of himself, and not expose himself to any danger, and to keep a strict guard about him; and in the morning he would try to conciliate his father to him. When he might hope, having slept upon it, that he would be in a better temper, and more disposed to hear what might be said to him.
"And abide in a secret place, and hide thyself": He seems to suggest as if it was not safe for him to be in his own house, and in his own bedchamber that night, but that it was advisable to retire to some private place, where it might not be known or suspected that he was there. By what follows he means some field, and a private place in it.
Jonathan's and David's friendship went much deeper than his loyalty to his father in doing this evil thing. Jonathan warns David and tells him to hide from the servants, who will be after him.
1 Samuel 19:3 "And I will go out and stand beside my father in the field where thou [art], and I will commune with my father of thee; and what I see, that I will tell thee."
In the morning, at the same time his father used to take his morning walk.
"And stand beside my father in the field where thou art": On that side of him next to David, that he might not see him, and yet be so near, that David might hear what passed between them.
"And I will commune with my father of thee": Speak in favor of him, and endeavor to dissuade him from attempting to take away his life, which was of so much importance and usefulness in the commonwealth of Israel.
"And what I see that I will tell thee": What David could not well hear he would inform him of, and what he could perceive in the countenance of Saul, as well as conclude from his words, that he would make known to David. That so he might know better what he had to do, and provide for his safety.
We see from this, that Jonathan's loyalty is with David. He will stay close by his father Saul and then report back to David what they are planning, so they will not catch David unaware.
Verses 4-5: "He hath not sinned": Jonathan reminded Saul that David had done nothing to deserve death; in fact, he was worthy of honor for his good works toward the king and Israel. Jonathan knew that the spilling of innocent blood would affect all Israel, not just the house of Saul (Deut. 21:8-9).
1 Samuel 19:4 "And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works [have been] to thee-ward very good:"
"Jonathan spake good of David": Jonathan attempted to persuade his father with calm reason. Jonathan's reason was tempered by a godly attitude centered on a remembrance of the Torah (14:6; compare Num. 11:23; 14:19), and a covenantal loyalty toward and faithfulness for David.
Jonathan tries to put in a good word for his friend David. He is telling the truth as well. David had never tried to take the kingdom from Saul. Saul's fears of losing the kingdom have caused him to want to kill David.
1 Samuel 19:5 "For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest [it], and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?"
David exposed himself to the utmost danger, when no one in all the camp of Israel would do the like.
"And slew the Philistine": Goliath of Gath, who defied the armies of Israel; against him he went unarmed, only with his sling and stones, and fought him, and slew him.
"And the Lord wrought a great salvation for all Israel": By his hand, so that they were delivered from their enemies, who fled before them and they pursued them, and got a complete victory over them.
"Thou sawest it, and didst rejoice": He was an eyewitness of David's going forth against the Philistine, and slaying him, and of all the happy effects of it, which then greatly affected him, and he could not forbear expressing great joy on that occasion.
"Wherefore then wilt thou sin against innocent blood, to slay David without a cause?" and so entail the guilt of it on himself and family.
This is a very bold statement to make to Saul in behalf of David. Jonathan tries to remind Saul of all of the good things David had done, and to remind Saul that David had done no wrong to him. Jonathan is endangering his own life to save David. Jonathan goes even further and tells Saul, that to kill David would be shedding innocent blood. Saul had been very joyful, when David killed Goliath and saved them all. He has forgotten all the good David did and wants him killed for no good reason.
1 Samuel 19:6 "And Saul hearkened unto the voice of Jonathan: and Saul sware, [As] the LORD liveth, he shall not be slain."
"He shall not be slain": Saul temporarily responded to reason and conviction in his heart. His mental capacity was so unbalanced, however, that this response would not last for long.
Saul listens to what Jonathan has said, and takes an oath that he will not kill David. Even though Saul sware, with the LORD as witness, he may not keep his oath. He is not true to his oaths.
1 Samuel 19:7 "And Jonathan called David, and Jonathan showed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past."
Out of his lurking place in the field after Saul returned home.
"And Jonathan showed him all these things: which had passed between him and his father, and particularly the oath he had made that he should not be slain.
"And Jonathan brought David to Saul": Introduced him at court again, and into the present chamber of Saul; who in appearance, received him courteously, and a reconciliation was seemingly made.
"And he was in his presence as in times past"; when he was first received at court, and in great esteem both with Saul and his courtiers.
For the moment, everything is fine with Saul. He does allow David to come back and live with them. David believes that Saul truly changed his mind and will keep his oath.
1 Samuel 19:8 "And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him."
Between Israel and the Philistines; it does not appear that either of them sent out their whole force, only some parties or detachments, between which there were skirmishes.
"And David went out and fought with the Philistines": He went out with his thousand men, over which he was made captain (1 Sam. 18:13); for he had not the command of the whole army; that belonged to Abner.
"And slew them with a great slaughter, and they fled from him": He killed many of them in his engagements with them, and the rest fled, and he returned victorious. Which this stirred up the envy and increased the jealousy of Saul.
It seemed there was no problem with Saul and David until David fought against the Philistines. David won a great victory and killed many Philistines. It would appear that would make Saul more receptive to David, but instead, he became very jealous.
Verse 9-11: No longer did Saul passively hope the enemy would kill David (18:17, 21, 25). After two failed attempts to try to kill David himself, he now involved some of his "messengers" in a plot.
1 Samuel 19:9 "And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand.
"The evil spirit": Jealousy, rage, and anger once again dominated Saul, who was enraged by David's success against the Philistines (see 6:14; 18:10).
Jealousy, hate, and murder are all the same evil spirit. They are just different steps in the same spirit. He was first jealous of David, it grew to hate, and now he has murder in his heart. David is playing his harp to calm Saul. Saul's response is to grab the javelin that is near. He wants to kill David.
1 Samuel 19:10 "And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night."
"Smite David even to the wall": Saul's already diminished capacity for reason was once again completely clouded by anger, and he responded toward David with murderous intent (18:10-11).
David did not try to kill Saul. He jumped out of the way of the javelin, and it stuck in the wall. David could have taken it and killed Saul, but he did not want to kill Saul. He ran for safety, instead.
Verses 11-12: (In Psalm 59), David clarifies the difference between what he felt and what he believed in response to this event.
1 Samuel 19:11 "Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, tomorrow thou shalt be slain."
"Michal ... told him": Michal, far from being a "snare" (18:21), to David, was instrumental in saving his life. Michal, at this time in her relationship with David, displayed a covenantal love and faithfulness similar to that of Jonathan (see the title of Psalm 59).
It appears that David ran to his own home and his wife, Michal. She rushes David off, because she knows that Saul's men will be there at daybreak to kill him. He must get away during the night.
1 Samuel 19:12 "So Michal let David down through a window: and he went, and fled, and escaped."
In like manner as Rahab let down the spies from her house in Jericho, when the king's messengers were in quest of them (Joshua 2:15); and as the disciples let down the Apostle Paul at Damascus, to preserve him from the designs of the Jews upon him.
"And he went, and fled, and escaped": He departed from his house, and ran with all the haste he could, and escaped the messengers that had beset the house, and were waiting for him.
Michal was like Jonathan, she loved David. She helped him get away, by letting him out a window.
Verses 13-16: For household images (see Genesis 31:19).
1 Samuel 19:13 "And Michal took an image, and laid [it] in the bed, and put a pillow of goats' [hair] for his bolster, and covered [it] with a cloth."
"Image": Hebrew teraphim. The writer of Samuel draws a parallel between David/Michal/Saul and Jacob/Rachel/Laban (see note on 18:17), in that both Rachel and Michal employed the use of household gods "teraphim", in trickery and out of loyalty for their husbands rather than their fathers (Gen. 31:30-35).
The word used for "image' refers to smaller household idols (Gen. 31:19, 30-35; Judges 18:17-26). Apparently, it was not difficult for Saul's daughter to locate idols in the palace.
This image was in the shape of a man's head and shoulders. Micah made it look like David was in her bed. She even put goats' hair on the head to make it look like human hair.
1 Samuel 19:14 "And when Saul sent messengers to take David, she said, He [is] sick."
There were either the same who in the morning inquired for David or those staying longer than Saul expected. Then fearing they were negligent or corrupted, he sent others.
"She said, he is sick": And in bed, and cannot be spoke with. This lie she told through her affection to David, and to preserve his life. And this stratagem she devised to gain time, that while she was amusing the messengers with this tale of hers, before they could discover the truth of the matter David would be out of their reach. Whereas, had she denied his being at home, or signified that he had made his escape, they would have immediately pursued after him, and he would have been in danger of being taken by them.
She was stalling for time, to give David enough time to get away.
1 Samuel 19:15 "And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him."
Not to visit him, or to see how he was, or inquire of his health, in a kind manner, but to see his person, whether he was sick or not. And whether he was there or not. For Saul might suspect some deceit was used, because the messengers took the report of Michal, and saw not David, nor attempted to see him. But now they have strict orders to see him, and not take Michal's word as before (1 Sam. 19:14). Wherefore the supplement again may be left out.
"Saying, bring him up to me in the bed": If so bad that he was not able to rise, or not fit to be taken out of his bed, his orders were, that he should be brought to him in it. Resolved he was to have him, sick or well.
"That I may slay him": Not content that he should die a natural death, or willing to wait for it, he is in haste, being full of wrath and malice, to slay him himself.
Saul did not care that he might be sick. He told the men to just bring him, bed and all, that he might kill David.
1 Samuel 19:16 "And when the messengers were come in, behold, [there was] an image in the bed, with a pillow of goats' [hair] for his bolster."
They went into David's house and into the room where he was supposed to lie.
"Behold, there was an image in the bed to their great surprise": They expected to see David, but instead of him the teraphim (as in 1 Samuel 19:13); if they had been in the room before, and thought they had seen David in the bed, they might be the more surprised to find that it was only an image they saw.
"With a pillow of goats' hair for his bolster (See 1 Sam. 19:13).
Michal had helped David have time to get away. She had endangered herself in doing this. This time she had stalled the discovery of David's absence, giving him several hours head start. Saul had planned for Michal to deceive David, instead she deceived Saul.
1 Samuel 19:17 "And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?"
"He said unto me": Michal lied in telling Saul the exact opposite of what she said to David (verse 11).
About the only answer that would have saved her life was the one she gave. She tells her father that David threatened to kill her, if she did not do this.
1 Samuel 19:18 "So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth."
"Ramah": With the mention of Samuel's birthplace, the author establishes a verbal link (with 1:1), and also reminds the reader of Saul's first encounter with Samuel the seer in Zuph (Ramathaim-zophim).
"Naioth": Perhaps dwelling or quarters within the town limits of Ramah, where Samuel and his company of prophet-disciples met for training, prayer and fellowship (Elisha at Gilgal, 2 Kings 6:1-2).
It appears that David ran to Samuel, because he was the spiritual leader of the land. Many believe that David had been trained by Samuel and he ran to him, knowing the respect that the whole nation had for Samuel. Even Saul would not dare attack Samuel.
"Saying, behold, David is at Naioth, in Ramah": Or near it; according to R. Isaiah, Ramah was the name of a hill, or mountain, so called from its height, and Naioth the name of a place on it. It signifies pastures and pleasant places, as meadows and pastures are; and here in the fields near Ramah was the house of doctrine, as the Targum calls it, or the school of the prophets, being pleasant and retired, and fit for study.
1 Samuel 19:19 "And it was told Saul, saying, Behold, David [is] at Naioth in Ramah."
By some officious persons who saw David at Ramah, and observed that he and Samuel went together to Naioth.
Naioth was where the students dwelled, when they went to study under Samuel. This then was like a dormitory at Ramah where Samuel lived. We see that someone saw David running to Samuel, and reported it to Saul.
Verses 20-24: The "Spirit of God" thwarted the messengers' evil intentions. Even Saul was overcome and was stripped of his dignity in the process, just as he would soon be stripped of his throne. No one can frustrate God's purposes.
1 Samuel 19:20 "And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing [as] appointed over them, the spirit of God was upon the messengers of Saul, and they also prophesied."
Samuel's headship over the "company of the prophets" may indicate the origin of the later prophetic schools (see the note on 1 Kings 18:4).
"Company of the prophets prophesying": These prophets were declaring the Word of God, probably with musical accompaniment. Saul's messengers could not fulfill their task of taking David captive because they were irresistibly led to join the prophets and speak for and praise God.
1 Samuel 19:21 "And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also."
That the messengers he had sent, instead of seizing on David, they were prophesying of him, or however were attending to services of a different nature than what they were sent upon.
"He sent other messengers, and they prophesied likewise": When they came to the same place.
"And Saul sent messengers again a third time, and they prophesied also; joined the rest in singing praises, or foretelling future events.
It is so beautiful what God can do to someone, who comes to the place of worship. The messengers from Saul came with evil intent to David, but when the Spirit of the LORD entered into them, they started to prophesy themselves as the prophets had. Three different groups of messengers came and the same thing happened to them. God transformed the messengers.
Verses 22-24: Like the men sent before him to find and apprehend David, "Saul" was overpowered by the "Spirit of God" so that he, too, joined in prophesying and praising God.
Saul's actions do not give evidence that Israel's prophets were mere ecstatic's, as charged by some. Saul alone behaved himself in this manner on this occasion. Rather, one must remember that Saul's unstable makeup, his disturbed emotional state, and his conduct may reflect God's judgment upon him by allowing his dementia to bring on personal humiliation and shame.
1 Samuel 19:22 "Then went he also to Ramah, and came to a great well that [is] in Sechu: and he asked and said, Where [are] Samuel and David? And [one] said, Behold, [they be] at Naioth in Ramah."
That is, Saul; his messengers not returning to him, when he sent one after another to take David, at length he set out himself from Gibeah to Ramah.
"And came to a great well that is in Sechu": Which was either the name of a man, the owner of the well, or a place near to which the well was, and is commonly thought to be the same with Shochoh (1 Sam. 17:1). At such places, there was generally a concourse of people at certain times, to fetch water for the inhabitants of the place, and for the watering of flocks and herds, and so a proper place to stop at and ask the following questions.
"And he asked and said, where are Samuel and David?" for his messengers not returning to him, he could not be sure where they now were, though he had heard they were at Naioth.
"And one said, behold, they be at Naioth in Ramah": At the house of doctrine, or school in Ramah, as the Targum; thus, one at the well replied in answer to his question, who had seen them go there, or knew they were there.
"Great well ... Sechu": The exact location is unknown; the probable location was approximately two miles north of Ramah.
The well was where the people gathered for water. Someone there would know exactly where Samuel and David were. He inquired and they told him where they were.
1 Samuel 19:23 "And he went thither to Naioth in Ramah: and the spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah."
The inspiration seized Saul even before he reached the company of prophets. He was to be convinced of the irresistible might of the Divine Spirit against whose influence he had striven. He was to be taught, if his heart was not already too utterly hardened to learn, that in fighting against David he was fighting against God, and engaging in a futile struggle.
"The spirit of God was upon him": This was the last time the Spirit of the Lord would rest on Saul. God turned Saul's heart to prophesy and not to harm David (see note on 16:13).
1 Samuel 19:24 "And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?"
"Stripped off his clothes": Saul removed his armor and royal garments (compare Jonathan, 18:4), prompted by the Spirit of God, thus signifying God's rejection of Saul as king over Israel.
"Lay down naked": without the royal garments, Saul was figuratively "naked," perhaps so overwhelmed by the Spirit of God as to be in a deep sleep. Other than Saul's utter despair and pitiful state at the home of the witch at En-dor (28:20), and his end at Mt. Gilboa (31:4-6), this episode represents one of the severest humbling in Saul' life.
For this reason, Saul, as the chief agent in David's persecution, was struck down more completely than his servants, and lay there unconscious "all that day and all that night."
"Is Saul also among the prophets?" This is a final editorial comment tying together the Spirit of God's presence at Saul's inauguration (10:10-11), and the final departure of the same at his rejection (19:24).
The spirit of God came upon Saul as well, and he began singing to the LORD. As he arrived at the place of worship, he stripped all of his clothes off and lay naked all night. Saul has thrown his clothes down in grief, for the great fall he had taken from the time Samuel had anointed him king. He was momentarily remorseful for the terrible things he had done. He is regretful of the oath he has now broken about David. Naked he came into the world. This nakedness shows the condition of us all, as we stand before the LORD. We will have nothing to offer but ourselves, stripped of all the things of this world. Saul's clothing was the clothing of a king on this earth. Before God, he was naked as a new-born baby.
1 Samuel Chapter 19 Questions
1. Who did Saul speak to, and tell them to kill David?
2. David and Jonathan had made a ____________ of everlasting friendship.
3. Who had Saul first wanted to kill David?
4. What did Jonathan do about this?
5. Why would Jonathan go and stand by his father?
6. Jonathan spake ________ of David to Saul.
7. What reason did Jonathan give Saul for not killing David?
8. What has caused Saul to want to kill David?
9. Who had David killed, that none of the other Israelites would even try to fight?
10. How did this pleading from Jonathan affect Saul?
11. Why did Jonathan believe Saul?
12. Did David come back with Jonathan?
13. In verse 8, there was war with the Philistines, and David _______ them.
14. Instead of Saul being proud of the victory against the Philistines, it made him ________ David.
15. The evil spirit from the __________ was upon Saul, when he took the javelin in his hand.
16. __________, ________ , and __________ are all the same evil spirit.
17. What does David do, when Saul tries again to kill him with the javelin?
18. When had Saul's messengers planned to kill David?
19. How did Michal help David escape?
20. What did Micah put in her bed to pretend it was David?
21. When the messengers from her father came to get David, what did she tell them?
22. What did Saul tell the messengers to do, even if he was sick?
23. What had she put on the head of the image, to make it look like human hair?
24. What excuse did Michal give Saul for deceiving him?
25. Where did David flee to?
26. Where did they tell Saul that David was?
27. What happened to the messengers Saul sent to get David?
28. What caused them to prophesy?
29. Where did Saul stop and ask where David and Samuel were?
30. What happened to Saul, when he arrived where Samuel was with David?
Verses 1-13: God was showing David his true support system.
1 Samuel 20:1 "And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what [is] mine iniquity? and what [is] my sin before thy father, that he seeketh my life?"
The strange course of events in the prophetic schools by Ramah, while warning David that even the home of his old master, the great seer, was no permanent sanctuary where he could safely rest, still gave him time to fly, and to take counsel with his loved friend, the king's son. It was, no doubt, by Samuel's advice that he once more betook himself to the city of Saul, but his return was evidently secret.
Alone with his friend, he passionately asserts his entire innocence of the crimes laid to his charge by the unhappy, jealous Saul. His words here are found in substance in not a few of his Psalms, where, in touching language, he maintains how bitterly the world had wronged and persecuted a righteous, innocent man.
"Naioth in Ramah" (see note on 19:18).
We remember from the previous lesson, that Saul was under the influence of the Spirit of God and lay naked 24 hours before Samuel there. David wanted to be a member of Saul's family. David was close friends with Jonathan and was married to the daughter of Saul. David inquires of Jonathan, if he knows anything he has done to cause Saul to hate him?
1 Samuel 20:2 "And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will show it me: and why should my father hide this thing from me? it [is] not [so]."
"Why should my father hide this thing from me": Although Jonathan expressed his certainty that Saul was not seeking David's life, he may have been unaware of the most recent attempts on David's life (19:9-24), and was trusting in his father's oath not to harm David (19:6). Jonathan expected to be informed by Saul of any change in his plans.
Jonathan speaks in horror. His worst imaginations would not allow him to believe that Saul would kill David. Jonathan believes that Saul will surely tell him before he attacks David. It would appear that Saul's experience before Samuel at Ramah would have calmed him down, so he would not want to kill David. Jonathan could not believe that Saul had broken his oath he had made before the LORD.
1 Samuel 20:3 "And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly [as] the LORD liveth, and [as] thy soul liveth, [there is] but a step between me and death."
To assure Jonathan of the truth of it, that he did most certainly seek after his life, of which, as he had no doubt himself, by an oath he endeavored to remove any that might be in Jonathan, who was not willing to believe his father could be guilty of so foul a crime.
"Thy father certainly knoweth that I have found grace in thine eyes": That he was high in his favor and that he had a great value for him, and he had a large share in his love and friendship, and that was the reason why he hid from him his base intentions.
"And he saith, let not Jonathan know this, lest he be grieved": As he would be, both for the evil his father would be guilty of, and the danger David, his beloved friend, would be in.
"But truly, as the Lord liveth, and as thy soul liveth, there is but a step between me and death": As appeared by his casting a javelin at him (1 Sam. 18:11), sending messengers to his own house to slay him (1 Sam. 19:11), and others to Naioth to seize him (1 Sam. 19:20), and coming himself thither with an intention to kill him (1 Sam. 19:22). And in each of these instances he had a narrow escape for his life. And this he declared in the most solemn manner by an oath, for the confirmation of the truth of it to Jonathan.
David speaks the truth to Jonathan about his father, Saul. David reminds Jonathan that Saul knows of their friendship. Saul would not tell Jonathan, for fear he would do as Michal had. Saul kept it from Jonathan, to keep from grieving his own son. He also did not tell him for fear he would warn David.
1 Samuel 20:4 "Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do [it] for thee."
Now giving credit to what he had said, and in order to comfort and support him under the apprehensions he had of danger.
"Whatsoever thy soul desireth, I will even do it for thee": For the preservation of his life, by speaking to his father on his behalf, endeavoring to dissuade him from his evil intentions, or by hiding and concealing him in some obscure place. That he might not execute his evil designs upon him, or by any method he could point out to him.
Jonathan and David are best friends. Jonathan will help David any way he can.
1 Samuel 20:5 "And David said unto Jonathan, Behold, tomorrow [is] the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third [day] at even."
"The new moon": The first day of the month, referred to as "the New Moon," was celebrated with a sacrificial meal (2 Kings 4:23; Isa. 1:13; Amos 8:5), and served both as a religious and civil festival (Num. 10:10; 28:11-15).
"Hide ... in the field" (as in 19:2-3), David hid from Saul in a secret place.
The new moon celebrations were accompanied by a burnt and a sin offering. The trumpets were blown on the new moon also. This was a time of great festivity. David will hide during this time. He will hide until the third day. The festival will last two days. David was expected to celebrate new moon with Saul because he is Saul's son-in-law.
1 Samuel 20:6 "If thy father at all miss me, then say, David earnestly asked [leave] of me that he might run to Beth-lehem his city: for [there is] a yearly sacrifice there for all the family."
"A yearly sacrifice": Apparently, David's family held an annual family reunion that coincided with one of the monthly New Moon celebrations (verses 28-29).
Saul is to believe, that David is missing from the celebration, because he went to his own father's house for a yearly celebration.
1 Samuel 20:7 "If he say thus, [It is] well; thy servant shall have peace: but if he be very wroth, [then] be sure that evil is determined by him."
It is very well; it is very good and right in him to do so.
"Thy servant shall have peace": It will be a token that the wrath of the king was removed, and that his mind was well disposed towards David and things had taken a happy turn, and would issue in his peace and prosperity.
"But if he be very wroth": With Jonathan for giving leave, and with David for going away.
"Then be sure that evil is determined by him": That he has a settled obstinate malice in his heart, which is become implacable and inveterate, and confirmed in him. And that it is a determined point with him to slay David if possible, which he hoped to have an opportunity of doing at that time in which he was disappointed, and caused such wrath in him.
If Saul is peaceable about the excuse that Jonathan gives for David not being at the festival, it will mean that he no longer wants to kill David. If it angers him, it will mean he still wants to kill David.
1 Samuel 20:8 "Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?"
"Covenant" (compare 1:1, 3). Jonathan and David had solemnly pledged their friendship and loyalty to each other before the Lord. Their covenant is further amplified (in verses 13-17, 42; 23:17-18).
"Slay me thyself": As his covenant friend, David asked Jonathan to kill him, if he was deserving of death because of his possible sin.
David knows the only true friend he has is Jonathan. David reminds Jonathan, that they had gone into covenant agreement to be friends forever. David tells Jonathan, he will gladly let Jonathan kill him, if he has sinned against Saul.
1 Samuel 20:9 "And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?"
To entertain such a thought of me, or to have the least suspicion of me, that I should conceal my father's ill intentions against thee, if known to me.
"For if I knew certainly that evil were determined by my father to come upon thee, then would I not tell it thee?" Certainly I would; canst thou doubt of my kindness and fidelity? Surely thou hast no reason, when such a covenant of friendship exists between us, and there has not been the least breach of it on either side.
Jonathan repeats his loyalty to David. If he knows anything about his father's plans for David, he will get word to him.
1 Samuel 20:10 "Then said David to Jonathan, Who shall tell me? or what [if] thy father answer thee roughly?"
Meaning what is the disposition of Saul's mind towards him, whether he gave a kind answer to the report of Jonathan concerning him.
"Or what if thy father answer thee roughly?" Or hard words as the Targum; whether he answers in a kind, loving and smooth manner, or whether in a rough and angry one. The question is here, how he should be informed of this, since especially, if in the latter, it would not be safe for Jonathan to come himself to him, nor could he trust the message with any other. Abarbinel thinks that the first of these expressions is by way of question, who should declare to him his father's will and intention, whether good or bad. And the latter by way of outcry; woe unto me, if thy father should answer thee roughly. I greatly fear he will chide thee for my sake; my heart will be filled with sorrow if thou shouldest suffer reproach and rebuke on my account.
David is getting skeptical of even his best friend Jonathan. He knows that Jonathan would tell him, if it were anyone but Jonathan's father. He thinks perhaps, Jonathan will be too afraid of Saul to come and tell him.
Verses 11-16: In this scene, Jonathan once and for all transferred his allegiance from his father to David.
1 Samuel 20:11 "And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field."
That they might more fully, and freely, and familiarly talk of this affair between them, without any danger of being overheard by the servants of Saul, as they were in his palace, where they now were.
"And they went out both of them into the field": Which belonged to Gibeah.
Out in the field there would be no ears to hear their conversation. What they say will be for just their own ears.
1 Samuel 20:12 "And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about tomorrow any time, [or] the third [day], and, behold, [if there be] good toward David, and I then send not unto thee, and show it thee;"
Or by the Lord God of Israel, I swear unto thee; for this is the form of the oath, as Jarchi and Kimchi observe.
"When I have sounded my father about tomorrow any time, or the third day": Searched, inquired, and found out how his disposition is.
"And, behold, if there be good toward David": If he is well disposed to him, as may appear by speaking respectfully of him, or kindly inquiring after him, and by being satisfied with the account given him.
"And I then send not unto thee, and show it thee": Then let the vengeance of God fall upon me in some remarkable manner or another, as follows; or "shall I not then send unto thee, and show it thee"? Certainly I will; that is, I will send a messenger to thee to acquaint thee with it, who shall tell it, and cause thee to hear it, as from myself.
The main thing we must note in this is the fact that Jonathan makes his promise to David with the LORD as witness between them. David will know the sincerity of Jonathan, by it being sworn to in the presence of the LORD God.
1 Samuel 20:13 "The LORD do so and much more to Jonathan: but if it please my father [to do] thee evil, then I will show it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father."
Recompense evil more than can be thought of and expressed, should he neglect to inform David of the good disposition of Saul unto him.
"But if it please my father to do thee evil": If he seems determined upon it to take away thy life.
"Then I will show it thee": Not by a messenger, by whom it would not be safe to communicate it, lest by that means Saul would know where he was, and come and slay him. But Jonathan would come himself, and acquaint him with it.
"And send thee away, that thou mayest go in peace": Give him leave, and advise him to depart, and provide for his own safety, adding his blessing on him and prayer for him.
"And the Lord be with thee, as he hath been with my father": In the beginning of his reign, giving him counsel and advice in all things, and victory over his enemies, succeeding and prospering him in whatsoever he engaged in; the Targum is, "the Word of the Lord be for thy help", etc. Jonathan seemed to be fully apprised that David was to succeed in the kingdom.
Jonathan not only swears to his loyalty to get the proper word to David, but he also speaks a blessing on his good friend. Jonathan says, God can punish him severely, if he does not do what he promises here.
Verses 14-16: It was common practice for a new king to murder all the heirs of the former king, thus ensuring fewer threats to the throne. Johnathan asked that David and his "house" (descendants), to spare him and his house. David fulfilled this promise when he extended kindness and hospitality to Mephibosheth (2 Sam. 9:3, 7; 21:7).
Verses 14-17: "Kindness" and love are essential ingredients in the "covenant" stipulations of the ancient Near East. They speak of a relationship whereby each party treats the other as a full family member, with loyalty, dignity, and devotion. "Jonathan" continues with recognition of David's divinely established preeminence (compare verse 8; 18:3-4). The everlasting covenant between Jonathan and "David" (compare verses 23, 42), will be remembered by David when he becomes king (2 Samuel Chapter 9).
1 Samuel 20:14 "And thou shalt not only while yet I live show me the kindness of the LORD, that I die not:"
"The kindness of the Lord": Jonathan acknowledged that David would one day be Israel's king. With that in mind, Jonathan requested protection for him and his family when David took the throne.
1 Samuel 20:15 "But [also] thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth."
The covenant they had made was not merely personal, but reached to their posterity, and was to be kept even when David should have the greatest power, and there were none to oppose his will. These verses seem strongly to indicate that Jonathan knew of David being anointed to the kingdom! How unspeakable a generosity is here shown by Jonathan to stipulate for his own life, and the lives of his posterity, with that man whose life, humanly speaking, was now in his power!
Jonathan wants a promise from David, that he will be kind to Jonathan and his descendants, when he is in power. Jonathan believes that David will overcome all of these problems with Saul, and will reign in the stead of Saul. This is a great show of confidence in the relationship David has with the LORD. Jonathan knows his friend well. He truly believes David will reign in Saul's place.
1 Samuel 20:16 "So Jonathan made [a covenant] with the house of David, [saying], Let the LORD even require [it] at the hand of David's enemies."
"The house of David": This covenant was not only binding on Jonathan and David, but also upon the descendants of each (see 2 Sam. 9:1-8), for the account of David's kindness to a descendant of Jonathan in fulfillment of this covenant.
"David's enemies": Jonathan perceived that among David's adversaries who would be cut off when he became king was his own father, Saul (18:29; 19:17).
1 Samuel 20:17 "And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul."
"Swear": In response to Jonathan's words, David solemnly pledged to fulfill the covenant between himself and Jonathan.
"Loved him ... his own soul": A deep concern and affection was the basis of the covenantal relationship between Jonathan and David. This is the affection commanded by God when He said, "Love you neighbor as yourself" (Lev. 19:18; Matt. 22:39).
These two friends have renewed their covenant agreement with each other, in the presence of the LORD. They will be loyal to each other, regardless of the circumstances.
Verses 18-42: Jonathan and David honored their vows to each other (20:11-16), in the events that followed.
1 Samuel 20:18 "Then Jonathan said to David, Tomorrow [is] the new moon: and thou shalt be missed, because thy seat will be empty."
Jonathan resumes, after the passionate conclusion of the solemn covenant betwixt the friends; the last trial shall be as you propose. At the State banquet of my father tomorrow your seat, as agreed upon, will be empty, then you and I, when King Saul misses you, will know the worst.
David will stay away from the house of Saul as planned. The very next day will be the new moon, when they generally celebrate together.
1 Samuel 20:19 "And [when] thou hast stayed three days, [then] thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was [in hand], and shalt remain by the stone Ezel."
"Stone Ezel": Ezel may mean "departure stone." The location of this stone is unknown, but it was a well-known landmark in the field where David was hiding.
It appears that, David had hidden once before in this place. Both, David and Jonathan knew where it was. David would stay as long as he could away from the house of Saul. At the last minute he could slip down to the meeting place for the signal of whether it was safe to come in or not.
1 Samuel 20:20 "And I will shoot three arrows on the side [thereof], as though I shot at a mark."
On the side of the stone Ezel; three are pitched upon, according to the number of the days David was missing.
"As though I shot at a mark": As if he made the stone the mark he shot at; so that his shooting would not be taken notice of.
Many people target practiced, so it would not be unusual for Jonathan to shoot three arrows. Anyone looking on would think he was just sharpening up his aim.
1 Samuel 20:21 "And, behold, I will send a lad, [saying], Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows [are] on this side of thee, take them; then come thou: for [there is] peace to thee, and no hurt; [as] the LORD liveth."
The servant boy of Jonathan was to go and pick up the arrows. David would be in hearing distance. Jonathan would cry out loudly to the boy, the direction the arrows were in. If Jonathan cries out to the servant boy, that the arrows are on this side of the stone Ezel, that is a signal that all is well and David can come in.
1 Samuel 20:22 "But if I say thus unto the young man, Behold, the arrows [are] beyond thee; go thy way: for the LORD hath sent thee away."
Being shot to a greater distance than where the young man was.
"Go thy way, for the Lord hath sent thee away": Then he was to depart directly, without staying to have any conversation with Jonathan, which would not be safe for either of them, and so make the best of his way into the country, and escape for his life. For so it was ordered by the providence of God, that he must not stay, but be gone immediately. The signals were these, that if things were favorable, then he would shoot his arrows on one side of the lad, and David might come out and show himself at once. But if not, he would shoot them beyond him, by which he might know that he must flee for his life.
In the case that Saul is still angry with David, Jonathan will cry out to the servant boy, that the arrows are on the other side of the rock. If this happens, David must flee quickly. This will be as a sign from the LORD. The two men and the LORD are working together on this. In the next lesson, we will see the outcome of this.
1 Samuel Chapter 20 Questions
1. Where did David go, when he left Ramah?
2. What questions did David ask Jonathan?
3. How does Jonathan answer David?
4. Jonathan still believes what about his father, Saul?
5. What should have calmed Saul down?
6. What was so unbelievable to Jonathan about Saul?
7. Why does David say, that Saul did not tell Jonathan of his intentions?
8. In verse 4, Jonathan offers to do what?
9. What was special about the next day?
10. What was this celebration accompanied by?
11. How long will David hide in the field?
12. Why would David be expected to be at the feast?
13. What was Jonathan to tell his father about David?
14. If Saul accepts David's excuse, then all is _______.
15. Who is the only true friend David has?
16. If David has sinned, he will let Jonathan _______ him.
17. Why does David believe that Jonathan might not tell him of Saul's intentions?
18. Why did Jonathan and David go out in the field to talk?
19. Who is a witness to the promise Jonathan makes David?
20. What does Jonathan do for David, besides swear he will help him?
21. What does David promise Jonathan?
22. Why does Jonathan want this agreement?
23. Why will David be missed at the new moon celebration?
24. After 3 days, where shall David go to hear from Jonathan?
25. Why will the people not realize that this is a signal?
26. How will David know whether to come in, or not?
1 Samuel 20:23 "And [as touching] the matter which thou and I have spoken of, behold, the LORD [be] between thee and me for ever."
The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.
In the last lesson, Saul had tried to kill David. David and his friend, Jonathan, had gone out in the field and renewed their covenant of friendship. Jonathan and David had figured out a way that Jonathan could get word to David in the field, if it was safe to come in or not. Jonathan would shoot three arrows out toward a rock. Jonathan would send a youngster to get the arrows. Jonathan would then, call out to him that the arrows were back toward Jonathan, if it was safe for David to come in. If he told the youngster to go past the rock, it meant that David must leave quickly. We see that the LORD is witness with Jonathan and David.
1 Samuel 20:24 "So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat."
Not directly, but at the time appointed; for he went to Beth-lehem, and returned from thence before that time.
"And when the new moon was come": The first day of the month, which was a solemn festival.
The king sat him down to eat meat": Saul sat down at his table to eat of the provisions that were set upon it; which it is very probable were the peace offerings for that day, which he, his family, and nobles, feasted on together. It is in the Hebrew, "he sat down at the bread", which is put for all the food on the table and the provisions of it.
David was not at his usual place at the table for this feast of the new moon. He was hiding in the field, until he hears from Jonathan whether it is safe to come in or not.
1 Samuel 20:25 "And the king sat upon his seat, as at other times, [even] upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty."
"Abner": Saul's cousin and commander of his army (see note on 14:50).
1 Samuel 20:26 "Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he [is] not clean; surely he [is] not clean."
"Not clean": At first, Saul did not question David's absence at the feast, assuming that he was ritually unclean and thus could not participate in the meal (Lev. 7:20-21; 15:16).
They all took their places at the table. Saul did not say anything about David not being at the table. He supposed that he was ceremonially not clean for some reason.
1 Samuel 20:27 "And it came to pass on the morrow, [which was] the second [day] of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor today?"
The time of the moon's appearance being uncertain, whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this.
Saul said unto Jonathan his son, "Wherefore cometh not the son of Jesse" The question was asked, as it were, casually, and with as great an air of indifference as he could assume.
Saul is suddenly aware that something is wrong with David not being present on this second day. Since Jonathan and David were best friends, Saul asks Jonathan where he is.
1 Samuel 20:28 "And Jonathan answered Saul, David earnestly asked [leave] of me [to go] to Beth-lehem:"
In reply to Saul's question, and to excuse David, he said.
"David earnestly asked leave of me to go to Beth-lehem": His own city, his native place, where his family lived, whom he was desirous to see, and yet chose not to go without asking leave. And as Saul was not at home, he asked leave of Jonathan, who was next to him and acted for him. And he was very pressing and importunate in his suit, and therefore Jonathan could not well deny him it. And he hoped this would have been sufficient excuse for his absence, especially when what follows should be observed.
1 Samuel 20:29 "And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me [to be there]: and now, if I have found favor in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table."
In the city of Bethlehem where they lived, a peace offering on account of the new moon, and as an anniversary thanksgiving for the mercies of the year (1 Sam. 20:6). And seeing, though he was not at the feast in one place, he observed it in another, his absence at court was the more excusable; and the rather, since it was kept by him with his own family in his own city: besides, it is added.
"And my brother he hath commanded me to be there": His elder brother Eliab, whose commands, as a younger brother, he judged he ought to obey. It is probable his father was now dead, since no mention is made of him, and his elder brother took upon him the command of the family.
"And now, if I have found favor in thine eyes, let me get away, I pray thee, see my brethren": He should take it as a favor to have leave to depart, and be free for the present from waiting upon the king at court, and so have an opportunity of seeing his brethren, for which he had a great desire. Having not seen them a long time, not even since he saw them in the camp, when he slew Goliath.
"Therefore he cometh not to the king's table": This was the reason of it, at least one reason of it, and Jonathan was not obliged to tell the whole.
This is the story that Jonathan and David had prepared to tell Saul, except Jonathan adds that the brother wanted him to come. This would generally have been acceptable. It appears at this point, that Saul has not suspicioned anything.
1 Samuel 20:30 "Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious [woman], do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?"
And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Beth-lehem (Acts 20:28-29), the pent-up passions of the king burst out in a most violent storm of rage and invective against his son.
"Son of the perverse rebellious woman": With a vile epithet, Saul was cursing Jonathan, not Jonathan's mother, for having sided with David to his own shame and the shame of the mother who birthed him.
Saul did not like Jonathan siding in with David. It was really Jonathan he was calling perverse and rebellious. He said this about Jonathan's mother to hurt Jonathan more deeply, than if he had said it about Jonathan. He is saying that Jonathan's mother will be ashamed of Jonathan choosing David over his father.
1 Samuel 20:31 "For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die."
He would not, though heir to the crown be sure of it. It would be precarious to him, he would be in great danger of being deprived of it on the death of his father; and therefore it would be his highest wisdom to deliver David up to be slain, as it was his greatest folly to protect him and provide for his satiety.
"Wherefore now send and fetch him unto me": Send to Beth-lehem for him to come to court directly.
"For he shall surely die": Or he is "the son of death"; guilty of death, as the Targum, deserves to die, and Saul was determined upon his death if possible.
Saul is trying to tell Jonathan that his inheritance to the throne has been taken by David. Really Saul is not interested in Jonathan; he just wants to turn Jonathan against David. He is trying to get Jonathan to kill David. He knows that David would come in for Jonathan.
1 Samuel 20:32 "And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?"
Making no answer to the charges of perverseness, rebellion, and folly brought against himself, which he bore with patience. But could not bear to hear his dear friend spoken against, and as worthy of death; and therefore in answer to that says.
"Wherefore shall he be slain? what hath he done?" Has he attempted to take away thy life? To deprive thee of thy crown? To settle himself upon the throne? What overt act of treason has he been guilty of that he should die? On the contrary, has he not done many things worthy of immortal honor, for the good of the nation, and the glory of thy reign? And if God has determined the kingdom for him, and anointed him to it, what blame can be laid upon him? Nay, should he not be the rather respected and honored?
Saul knows David has done nothing to be killed for. Saul is afraid of losing his throne to David. That is Saul's real reason for killing David.
1 Samuel 20:33 "And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David."
So provoked to wrath was he by what he said. It seems by this that Saul always had a javelin or spear in his hand, which is to be accounted for by the custom of those times. In other countries, as well as in this, the kings used to carry spears in their hands instead of scepters, and which they used as such.
"Whereby Jonathan knew that it was determined of his father to slay David": For since he attempted to smite him, his own son, for speaking on his behalf, it might be well concluded, that such was his state of mind, that he would if possible kill David, if he could get him into his hands.
Saul attempted to hit his own son with the javelin, because he did not want to kill David. Jonathan realizes that Saul will not be satisfied until he has killed David.
1 Samuel 20:34 "So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame."
Resenting his father's attempt to kill him; and also Saul's resolution to kill David.
"And did eat no meat the second day of the month": Not then at that meal he was just sat down to, nor at another time that day, his stomach was so full through indignation at his father, and grief for his friend David. Besides, being a mourner on the above accounts, he might not eat of the sacrifices.
"For he was grieved for David": That his death should be determined upon by his father, and he in so much danger of it; as also that he himself must be parted from and lose so dear a friend, which was one reason he ate no meat that day.
"Because his father had done him shame": The copulative "and" being wanting; and this he did by calling him a perverse and rebellious son, and representing him as an errant fool, and particularly by casting a javelin at him to smite him.
Jonathan was now angry with Saul, his father. He knew Saul had no good reason for wanting to kill David. Jonathan left the feast. He refused to eat the meat of the feast.
1 Samuel 20:35 "And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him."
The next morning that was the morning of the third day of the month.
"That Jonathan went out into the field at the time appointed with David": He went to the place in the field, or near it, where David hid himself, and at the time agreed between them; which, Abarbinel says, was the time the nobles agreed on for walking, and motion, and for hunting, and casting of arrows. So that Jonathan could go forth without suspicion.
"And a little lad with him; to carry his bow and arrows, and fetch his arrows when cast.
Jonathan remembered his promise to David, and went out with the lad to shoot the arrows.
1 Samuel 20:36 "And he said unto his lad, Run, find out now the arrows which I shoot. [And] as the lad ran, he shot an arrow beyond him."
He no doubt told him the mark which he should shoot at, the stone Ezel, and bid him look out about that for them.
"And as the lad ran": Before he had got to the mark.
"He shot an arrow beyond him": Or it; beyond the lad, or beyond the mark he shot at; purposely shooting with great strength, that he might exceed, and thereby give notice to David how things stood, which was the sign agreed on.
This was done, so Jonathan could shout instructions for him to go further. This was the sign to David that he should flee. The fact that Jonathan had the little lad with him was to keep down suspicion.
1 Samuel 20:37 "And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, [Is] not the arrow beyond thee?"
To the mark which he told him he should shoot at and whereabouts he might expect to find the arrow.
"Jonathan cried after the lad, and said, is not the arrow beyond thee?" He cried with a loud voice and said this, not so much that the lad might hear him, but that David, who lay hid near the place, might hear him. So that if they had no opportunity of seeing and conversing with each other through any person going by at that time. David might know by this sign that evil was determined against him, and must flee for his life.
Jonathan was making sure that David realized it was necessary for him to flee.
1 Samuel 20:38 "And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master."
But bring the arrows to him directly, that he might dismiss him. For, observing that no man was passing by, he was desirous of embracing the opportunity for a few minutes to have an interview with David alone before he fled.
"And Jonathan's lad gathered up the arrows": For though the textual reading is singular, the marginal is plural, to show, as Kimchi observes, that he cast three arrows, as he said he would (1 Sam. 20:20).
"And came to his master": With the arrows.
1 Samuel 20:39 "But the lad knew not any thing: only Jonathan and David knew the matter."
What was meant by shooting the arrows and by shooting them beyond where he was, and by bidding him make haste to bring them back to him.
"Only Jonathan and David knew the matter": What was signified by them, those being signs agreed upon between them.
This would not have been kept secret, if the lad had known what the reason was for running after the arrows. Jonathan cried out all of these things, so no one would know the reason.
1 Samuel 20:40 "And Jonathan gave his artillery unto his lad, and said unto him, Go, carry [them] to the city."
"His vessels" Or instruments; his arms, as the Targum, his quiver, bow, and arrows.
"And said unto him, go, carry them to the city": To Gibeah, to Jonathan's house, or to his apartments at court there.
This was a way to get rid of the boy. Jonathan sent his weapon back to town with the boy, so he could say goodbye to David.
1 Samuel 20:41 "[And] as soon as the lad was gone, David arose out of [a place] toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded."
"Bowed three times": David's bowing down more than once acknowledged Jonathan as the prince, and expressed humble affection for him.
These close friends hugged, and as was the custom in their land, they kissed. David had bowed before Jonathan prior to their hugging each other. "Exceeded" means that David broke down weeping. These good friends thought this might be their last time to see each other.
1 Samuel 20:42 "And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city."
Hereafter, "David" would remain a fugitive, living in exile and in flight from Saul until the king's death.
"Sworn" (see note on 20:17).
"The city": I.e., Gibeah, the home of Saul. From this point until Saul's death, David was an outcast from the royal court.
They would always be friends. They would let this friendship live on in their children, if one of them die. Their bond of friendship was sealed with an oath to God. David fled to hide and Jonathan went back into the city.
1 Samuel Chapter 20 Continued Questions
1. Where had David and Jonathan gone to renew their covenant?
2. How was Jonathan to warn David not to come in?
3. Where did David hide to wait?
4. What was the feast celebrating?
5. Who ate with Jonathan and Saul?
6. Why did Saul think David was not there the first day?
7. What does Saul call David, in verse 27?
8. Why does Saul ask Jonathan, where David is?
9. What reason does Jonathan give for David not being there?
10. What had Jonathan added to the story he and David had prepared?
11. Who was Saul's anger kindled against?
12. What terrible things does Saul call Jonathan's mother?
13. Saul accuses Jonathan of choosing _________ over himself.
14. What excuse does he give Jonathan for killing David?
15. Is Saul really interested in the good of Jonathan?
16. What question does Jonathan ask Saul?
17. Why does Saul want David killed, really?
18. What did Saul do, that could have killed Jonathan?
19. What does Jonathan do?
20. How was Jonathan feeling toward his father?
21. Who did Jonathan take to the field with him?
22. What was the lad to do?
23. What did Jonathan cry out to the lad, after he shot the arrow?
24. Who were the only ones who knew the plan?
25. When the boy left, what did David and Jonathan do?
26. What did Jonathan say to David?
Verses 21:1 - 22:22: "Nob" was located between Jerusalem and Gibeah. It had become the center for Israelite worship after the destruction of Shiloh. David's deceit would cause the death of "Ahimelech" and all the other priests there. Scripture records the good and the bad of its heroes so people can learn from both.
1 Samuel 21:1 "Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee?"
"Nob": "The city of priests" (22:19). The priests dwelt on Mt. Scopus, about one mile northeast of Jerusalem. David went there for necessary supplies and for comfort and counsel.
"Ahimelech": A great grandson of Eli (1:9), who is possibly the brother of Ahijah (14:3; 22:11), or Abimelech may be another name for Ahijah. Not only is there a rejected king on the throne (15:26-29), but also a disqualified priest (2:30-36) (see note on Mark 2:26).
"Nob" means a knoll or a hill. It is believed to be just out of Jerusalem. Ahimelech suspicioned something was wrong, when he saw that David was by himself. He was probably afraid of Saul. Saul did see to it that sacrifices and offerings were made, but he was not as respectful of the priesthood as he should have been. Saul had a form of religion. His belief in the LORD did not, however, keep him from his own will.
1 Samuel 21:2 "And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place."
David's lie is not condoned by the Scriptures. Lying and deception are never portrayed as an acceptable life-style for the believer. The incident is recorded merely as historical fact. The incident was to bring on tragic consequences for the "priest," his family, and the citizens of Nob (22:6-19), and to cause "David" great personal grief.
"The king hath commanded me": David, fearing someone might tell Saul where he was, deceived Ahimelech the priest into thinking that he was on official business for the king. He supposed, as many do, that it is excusable to lie for the purpose of saving one's life. But what is essentially sinful can never, because of circumstances, change its immoral character (compare Psalm 119:29). David's lying led tragically to the deaths of the priests (22:9-18).
I would assume the reason he gave this excuse was to save the life of Ahimelech, if Saul found out about him helping David. Some of this David has made up, but most of it is probably true. The Scripture does not go into detail about this but David's men will join him later on. Perhaps, Jonathan got word to them, or perhaps David had gotten word to them earlier. David is on secret business, and in a sense the King was the cause of him going on this secret mission. He was trying to get away from the king. He has twisted the truth in this particular instance.
1 Samuel 21:3 "Now therefore what is under thine hand? give [me] five [loaves of] bread in mine hand, or what there is present."
Meaning, what food had he in his house?
"Give me five loaves of bread in mine hand": To take with him, for him and his servants in such a place.
"Or what there is present": Or to be found in the tabernacle; if not five loaves, two, or three, or four, or what food whatsoever he had by him.
To travel and not be seen of Saul's men, David will need food. David is saying; give me whatever bread you have convenient.
Verses 4-5: The "holy bread" was only to be eaten by the priests, and only in a holy place (Lev. 24:9), but Ahimelech knew this was a time to put mercy before ceremonial law. Jesus agreed with his decision (Luke 6:3-5).
1 Samuel 21:4 "And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women."
"Hallowed bread": This is consecrated bread that was set apart for use in the tabernacle to be eaten only by the priest (Exodus 25:30; Lev. 24:5-9). Ahimelech sought the Lord and received approval (22:10), when he recognized that his spiritual obligation to preserve David's life superseded the ceremonial regulation concerning who could eat the consecrated bread (see Matt. 12:3-4; Mark 2:25-26).
"Kept themselves at least from women": Though this was not a spiritual mission or religious journey, David and his men were ceremonially clean (see Exodus 19:15).
This bread had been kept before the Lord on the table for 7 days and now, it was permissible for the priests to eat it. The request of David for the food could not be denied because of the greatness of David in the sight of God and men. We do know that David had not been with a woman in three days, because he had been lying in the field waiting for the signal from Jonathan. The keeping themselves from women for a period of time, meant they were ceremonially clean.
Verses 5-6: Because the "priest" assumed that "David" was telling the truth regarding a special royal mission and the ritual purity of his soldiers, and because the moral necessity to preserve life took precedence over the ceremonial laws concerning the "showbread" (Lev. 24:5-9). He gave the holy "bread" to David and his "men" (compare Matt. 12:3-4; Mark 2:25-27).
1 Samuel 21:5 "And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel."
"The vessels": A euphemism for the bodies of the young men (as in 1 Thess. 4:4).
David was possibly speaking of himself in this. He probably did not even have any food, when he was waiting the three days in the field. Jonathan did not dare bring him any, for fear of someone finding out where he was going when he met with David. At this point, David would have been very hungry. The bread had served its religious purposes while it was in the presence of God. Now, it will be eaten by men who are not perfect, like the priests were not perfect. In a sense, it is for common use.
1 Samuel 21:6 "So the priest gave him hallowed [bread]: for there was no bread there but the showbread , that was taken from before the LORD, to put hot bread in the day when it was taken away."
"Hallowed bread": Since that bread was no longer on the Lord's table, having been replaced by hot bread, it was to be eaten by the priest and in these exigencies, by David under the law of necessity and mercy (see note on 21:4). The removal of the old bread and the replacing with new was done on the Sabbath (Lev. 24:8).
It appears from this, that the bread had been taken out from before the Lord the day before, to place fresh bread before the Lord. It really does not matter. David was the chosen of God and he was very hungry. God provided for the children of Israel as they came across the wilderness. He is providing for David here, in a most unusual way.
1 Samuel 21:7 "Now a certain man of the servants of Saul [was] there that day, detained before the LORD; and his name [was] Doeg, an Edomite, the chiefest of the herdmen that [belonged] to Saul."
"Doeg, an Edomite": The head shepherd of Saul's herd, who witnessed the encounter between David and Ahimelech and told Saul (22:9-10), had embraced the Hebrew religion and was at the tabernacle, perhaps detained because it was the Sabbath and he could not travel.
"Doeg means fearful. He must have been fearful of Saul. This Edomite seemed to be in charge of everything that belonged to Saul. It would not have been a natural thing for him to be at the same place as David. David had possibly hoped this would be a time, when no one was there. Doeg sees David and goes to tell Saul that Ahimelech has helped him. This is a terrible thing.
1 Samuel 21:8 "And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste."
This he asked after he had given him some of the loaves of the showbread .
"And is there not here under thine hand spear or sword?": Any weapon, meaning in the tabernacle, and in his keeping, and at his disposal; he knew the sword of Goliath was there, and perhaps had a principal view to it, and put this question in order to get that in his possession.
"For I have neither brought my sword nor my weapons with me": Neither his sword, nor any part of his armor, but was come quite naked and unarmed and, as he pretended.
"Because the king's business required haste": Still continuing his lie; whereas the true reason was, he was let down in haste by his wife through a window of his house, and could not stay to take his armor with him. And had lain hidden for some time, and passed incognito from place to place without armor, that he might be the less known and observed.
David did not even have the simplest of weapons with him. He needed a sword and a spear badly. David had left in haste, to keep the king from killing him.
1 Samuel 21:9 "And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me."
"The sword of Goliath": The sword which David had used to behead Goliath in the valley of Elah (17:51), was kept in the place for storing the sacred vestments ("the ephod"), deposited there as a memorial to divine goodness in the deliverance of Israel.
"The ephod" (see notes on 2:18, 28; 14:3).
We remember that David brought this sword to the tabernacle, after he had killed Goliath. This would be David's sword anyway. Perhaps, he had left it as an offering to the Lord. This sword and possibly the armor of this Philistine were kept here. The armor would have been too large, but the sword would work just fine. The ephod was in a very special place, so the sword had been given a special place as well. David does take the sword. He feels that it is a very special sword.
Verses 21:10 - 22:2: David wrote Psalm 34 and 56 in response to this incident.
Verses 10-15: David's actions are again accurately recorded, but without comment or commendation.
1 Samuel 21:10 "And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath."
"Achish the king of Gath": One of the kings or lords of the Philistines (see notes on 4:1; 5:8 for Gath). This seemed to be a dangerous place to go, since David was their greatest enemy and carried Goliath's sword into the giant's hometown.
David never dreamed that Saul would attack the priests for them helping him. He thought Saul had more respect for the LORD than to attack the priests. He did feel that since he had been seen, Saul would follow after him to kill him. He fled to Gath. Gath was the first town on the Philistine border. Gath had a reputation for huge men like Goliath. Achish was the king of Gath at the time of Saul's persecution of David.
1 Samuel 21:11 "And the servants of Achish said unto him, [Is] not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?
"The "servants of Achish" call David "king," but they were probably referring to his popularity and success rather than the office of king.
They lived so close, they had heard of the songs the women sang about David. Truly, David had been a fierce opponent of theirs. We are not told here, but Achish probably admired David for his bravery in fighting Goliath. It was not unheard of for a foreigner to be accepted. Doeg was an Edomite and yet Saul had him over all of his stock.
1 Samuel 21:12 "And David laid up these words in his heart, and was sore afraid of Achish the king of Gath."
Pondered upon them, and thought them over in his mind, finding that he was known, and his character also, and considered with himself what might be the consequence of this.
"And was sore afraid of Achish the king of Gath": Lest he should be set against him, and be prevailed upon by his servants to take away his life, or deliver him up into the hands of Saul.
Even though David was momentarily safe with Achish, he still feared he would turn on him and kill him.
1 Samuel 21:13 "And he changed his behavior before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard."
"Changed his behavior": David feared for his life, lacked trust in God to deliver him, and feigned insanity to persuade Achish to send him away. See the titles of Psalms 34 and 56. Drooling in one's beard was considered in the East an intolerable indignity, as was spitting in another's beard.
Here is the man after God's own heart, acting like a madman to try and work his way out of trouble. Such behavior could typify anyone who falls out of fellowship with God.
Superstitious people are afraid of those classified as mad. This means that David pretended to not be able to distinguish between things. He was acting as if he were mad. "Scrabbled" in this particular instance, is speaking of him drumming his fingers endlessly against the doors. He seemed even unable to handle the spittle in his mouth. He let it drip down on his chin. This would indicate that he had lost control of himself.
1 Samuel 21:14 "Then said Achish unto his servants, Lo, ye see the man is mad: wherefore [then] have ye brought him to me?"
Then said Achish to his servants, lo, you see the man is mad, which he said, as willing his servants should think so; and therefore, rather the object of their pity rather than their rage and malice. Or as really believing he was so, which he and they might conclude not merely from these his actions, before described, which they might judge real and not feigned. But they might suppose this was truly his case, brought upon him by the ill usage of Saul, who pursuing him from place to place, and sending after him to take away his life, had really brought him to distraction. And this they might rather conclude from his coming to Gath, an enemy's country, and whose champion he had slain, and many others of them; which it might be thought no man in his senses would have done.
"Wherefore then have ye brought him to me?" For if he was brought so he could be employed in Achish's service he seemed unfit for it; whether in the camp, or in the court. And if to be tried and condemned as an enemy, since he was a madman, he was rather to be pitied.
I Samuel 21:15 "Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? shall this [fellow] come into my house?"
Or fools, do I want them? Have not I enough of them already at my court? I want wise men, and not fools and madmen. The Jews say that the wife and daughter of Achish were mad; that while David was playing the fool and madman without, they were acting the same part within; so that Achish had enough of that sort of diversion. If it was to be reckoned such; as it was according to the taste of some persons, who used, as in later so in earlier times, to keep fools in their houses to make them sport. But Achish had enough of that, and too much, at least needed no more.
"That ye have brought this fellow to play the madman in my presence?" Or act the part of a fool before me.
"Shall this fellow come into mine house?" Court or palace, and have a post there? You need be in no pain about it; he is neither agreeable to me, nor fit for any. And therefore Achish drove him away as a fool or madman, instead of imprisoning him as an enemy, or taking away his life. (see the title of Psalm 34).
David has succeeded in making the king believe he is mad. They had a strange belief that madmen were not to be interfered with, because of their relation to a deity. Achish had them to take him away but not to harm him in any way. He will set him free.
1 Samuel Chapter 21 Questions
1. Where did David go for help?
2. Who was the priest David talked with?
3. What question did he ask David?
4. What does "Nob" mean?
5. Saul did see that the _____________ and ___________ were made.
6. He had a _________ of religion.
7. What was more important to Saul, than his belief in the LORD?
8. What reason did David give the priest for being alone?
9. Why did the author believe he gave this excuse?
10. What are some of the possibilities of why David's men join him later?
11. How many loaves of bread did David ask for?
12. How did the priest answer David?
13. What would make it alright for David to eat this bread?
14. How long had the bread been on the table before the LORD?
15. How do we know that David had not been with a woman for three days?
16. What did the keeping of themselves from a woman for a period of time, make them?
17. What does David say about the bread, after he tells Ahimelech that he is ceremonially clean?
18. So the priest gave him ____________ bread.
19. When had this bread, probably, been removed from the table before the LORD?
20. Who was the Edomite, who kept Saul's herds?
21. What does "Doeg" mean?
22. What terrible thing does Doeg do?
23. What does David ask Ahimelech for in verse 8?
24. What was the only sword he had?
25. Where had it been kept?
26. How did David feel about this weapon?
27. Why did David leave Nob?
28. Where did he go?
29. Was he recognized by the Philistines?
30. Who was king of Gath?
31. When David became fearful, what did he do?
32. What effect did this have on Achish?
33. What was their strange belief about those who were mad?
Verses 1-2: Samuel had warned the people that a king would tax the people and make use of their resources for his own work (8:10-18). It is possible Saul had levied a heavy tax upon the inhabitants of Israel, and that many of these victims, "in debt" and "discontented" and "in distress", decided to join David when they heard that he was in exile. "The cave Adullam" was where David composed (Psalm 142).
1 Samuel 22:1 "David therefore departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard [it], they went down thither to him."
"Cave Adullam": A cave near Adullam was David's refuge. Adullam, which may mean "refuse", was located in the western foothills of Judah (Joshua 15:33), about 17 miles southwest of Jerusalem and 10 miles southeast of Gath (see titles of Psalms 57 and 142, which could possibly refer to 1 Sam. 24:3).
"Brethren and all his father's house": David's family members went down from Bethlehem to join David in Adullam, a journey of about 12 miles.
This cave was a natural hiding place for David. It was large enough to safely house a few hundred people. There were many caves in this area. This was not the largest, but it was large enough to give them safe haven from their enemies. It appears that his father and his brethren came to the aid of David. David's father was aware that David had been anointed king by Samuel. The brethren here, would have included all of David's close relatives.
1 Samuel 22:2 "And every one [that was] in distress, and every one that [was] in debt, and every one [that was] discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men."
"Captain over ... four hundred men": David became the leader of a formidable force of men
Saul had been a hard king. He had brought extra pain on some of the people. Saul was not a king that thought of justice for all the people. He was a self-willed individual. He did not concern himself with the hardships of others, as long as he was comfortable. The Israelites had insisted on having a king like their neighbors and that is just what they got. He was not just a strong military leader; he was a dictator at home. These who have come to be with David are thinking of a revolt against Saul. They are dissatisfied with him as king. These 400 men were nothing compared to the army that Saul had, but with the LORD with them, they felt they could win.
Verses 3-5: "David" began to attract a following that was disenchanted with Saul. Because David had family ties in "Moab" (Ruth 4:21-22), and because Moab was a traditional enemy and was even now hostile to the current Israelite throne (14:47), David sought a place of refuge for his family there. David may have left his followers behind in the forest of "Hareth," to which he returned after placing his family in safekeeping in Moab. "Gad" is later called David's seer (1 Chron. 21:9). He subsequently collaborated in an account of the deeds of David (1 Chron. 29:29).
1 Samuel 22:3 "And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, [and be] with you, till I know what God will do for me."
"Mizpeh of Moab": Mizpah means "watch tower," or "place that overlooks". Located on one of the heights of the tableland east of the Dead Sea, this site cannot be exactly identified.
"King of Moab": This ruler was probably a mutual enemy of King Saul. David had Moabite blood from his great-grandmother Ruth, and thus sought refuge for his father and mother in Moab (see Ruth 1:4-18; 4:13-22).
David was aware that Saul would show no mercy to his father and mother. He sends them to safety in Moab. They will stay with the king of Moab, until the battle between the forces of Saul and the forces of David have decided who will rule. David knows that his fate is in the hands of God.
1 Samuel 22:4 "And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold."
"The hold": Transliterated mesudah, this may refer to Masada, the mountain fortress above the shores of the Dead Sea, or some unknown location.
The hold, in this instance, is speaking of the cave where David is headquartered with his men. He probably changed locations occasionally, to keep Saul from finding out where he was.
1 Samuel 22:5 "And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth."
"Prophet Gad": As the prophet Samuel had helped and advised Saul, so now Gad performed the same functions for David (compare 2 Sam. 24:11, where Gad is called "David's seer").
"Forest of Hareth": Location in Judah unknown.
Gad here seems to be a prophet who had joined David while he was hiding in the caves. David seems to have great respect for him, as a prophet of God. David takes the advice of Gad. Perhaps the LORD knows that Saul has found out where David is hiding, now he speaks through Gad for them to move to the forest of Hareth in Judah.
1 Samuel 22:6 "When Saul heard that David was discovered, and the men that [were] with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants [were] standing about him;)"
"Under a tree": Possibly located on a hill outside Gibeah which had been given over to pagan worship (Ezek. 16:24-25, 31, 39).
"Spear": A reminder of the threat that Saul was to friend and foe alike (compare 18:10-11; 19:9-10; 20:3).
It appears, from this, that Saul feared David greatly. He had his spear in his hand as a sign of his authority. He moved under this big shady tree, and had his men surrounding him on every side. This tree was a tamarisk, which was a big tree with many branches and much foliage. It gave off more shade than most of the other trees.
Verses 7-8: As Samuel predicted (8:14), and just as the kings of other nations did, Saul took the people's land and gave it to his commanders. Despite Saul's bribes, his commanders remained loyal to David and would not give him up.
1 Samuel 22:7 "Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, [and] make you all captains of thousands, and captains of hundreds;"
"Benjamites": Saul asked those of his own tribe whether associating themselves with David would provide for them more possessions and privileges than they already had from Saul.
Saul is trying to tell his men how much better off they are with him, than they would be with David. It seems to me that Saul fears that his men will leave him and go to the side of David. Saul had shown favoritism in his reign.
Verses 8-13: To lie in wait": Saul insinuated that David was plotting his death. This was not true, as David would later spare Saul's life (verses 24, 26).
1 Samuel 22:8 "That all of you have conspired against me, and [there is] none that showeth me that my son hath made a league with the son of Jesse, and [there is] none of you that is sorry for me, or showeth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day?"
The unhappy, jealous spirit had obtained such complete mastery over the unhappy king that now he suspected even the chosen men of his own tribe. All his tried favorites, the men of his own house, even his gallant son, he charged with leaning towards David the traitor, his supplanter in the hearts of Israel.
"My son hath made a league": It would seem as though Saul had learned something of what passed between Jonathan and David when they met for that farewell interview at the memorable New Moon feast. The words respecting the covenant between the two being too pointed and marked to refer only to the well-known ancient friendship between the prince and the son of Jesse.
"There is none of you that is sorry for me": These words of the sad king, tormented as he was by an evil spirit, ever whispering doubt and jealous thoughts into the poor diseased mind, are here strangely real and pathetic.
"My son hath made a league" (see note on 20:8).
He is accusing his own men of betraying him. He leaves no one out, when he says all. He believes that Jonathan has gone into league with David. The only thing that Jonathan has really done is saved David's life. David had done nothing evil to his father. Saul would even kill his son, if he knew for sure he had conspired with David.
Verses 9-10: "Doeg the Edomite" (see note on 21:7 and the title of Psalm 52).
David wrote (Psalm 52), because of this incident (22:22). "Doeg" was a Gentile who tried to win Saul's favor by betraying Ahimelech and slaughtering the "priest" at "Nob".
1 Samuel 22:9 "Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub."
Josephus calls him a Syrian, and so the Septuagint version (see 1 Sam. 21:7); being full of enmity to David, and willing to curry favor with Saul, and eager of further preferment, which Saul seemed to promise. And being more forward than the rest of his servants, spoke first.
"Which was set over the servants of Saul": Over his herdsmen (see 1 Sam. 21:7).
"And said, I saw the son of Jesse coming to Nob to Ahimelech the son of Ahitub": In much the same way as Saul, he calls David by way of contempt, the son of Jesse. And signifies that what he had to say of him was not by report, but he himself was an eyewitness of his coming to Nob, a city of the priests, and to Ahimelech the high priest there, and of what passed between them.
We remember that, Doeg had accidentally been at Nob at the same time David was there. He is telling Saul that the priest, Ahimelech, helped David. He does not tell him that David told the priest he was on the king's business. Ahimelech had not betrayed Saul, but Doeg insinuated that he had.
1 Samuel 22:10 "And he inquired of the LORD for him, and gave him victuals, and gave him the sword of Goliath the Philistine."
Which not being expressed before, some have taken it to be a lie of Doeg's, he being charged with lying by David (Psalm 52:3). But it is not at all improbable that David should desire him to inquire of the Lord for him, and that he did; and he seems to acknowledge it (1 Sam. 22:15); but according to the Jewish writers Doeg meant by this to prove a charge of treason both against David and Ahimelech. That the former made himself king, and the latter owned him to be so, since inquiry by Urim and Thummim was not made for a private person, but for a king.
"And gave him victuals": Hallowed bread, loaves of showbread, which none but priests might eat of; such was his kindness to him.
"And gave him the sword of Goliath the Philistine": Which David took from him, and slew him with it. All this was true, but then he acted the deceitful part, with which he is charged in the above psalms, in not declaring how David had imposed upon the priest, by pretending he was sent in haste on the king's business. Which was the reason he was so ill provided with servants, food, and armor; which if Doeg had reported faithfully, as he ought to have done, would have saved the credit and life of the priest, and of his family.
Doeg was trying to save his own life and the life of Saul's men. He turned Saul's attention away from his own men to the priest, Ahimelech. At this point, Saul is like a mad man.
1 Samuel 22:11 "Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that [were] in Nob: and they came all of them to the king."
This sending for all the priestly house to Gibeah when alone Ahimelech was to blame, if blame there was, looks as though Saul and Doeg had determined upon the wholesale massacre which followed.
There would be a large number of priests in this case. Saul's madness is now directed to all of the men who were related to Ahimelech. His intentions from the beginning, was to kill them all. Saul was so full of hate; it had to come out in killing the innocent.
1 Samuel 22:12 "And Saul said, Hear now, thou son of Ahitub. And he answered, Here I [am], my lord."
The charge exhibited against him; in contempt of him, he does not so much as call him by his name, nor give him the title of his office, as high priest; though he was the second person in the kingdom, and to whose office a few years ago the civil government was annexed.
"And he answered, here I am, my lord": Giving due honor to Saul, though he received none from him, and appearing with great boldness, as having a clear conscience, and so ready to hear what was to be said unto him.
Ahimelech appeared before Saul, representing all of the priests. When Saul called his name, He answered by calling Saul his lord. This is a statement, which says he recognizes Saul as his earthly king.
1 Samuel 22:13 "And Saul said unto him, Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast inquired of God for him, that he should rise against me, to lie in wait, as at this day?"
"Conspired against me": Saul insisted falsely that Ahimelech was in league with his enemy David.
Of course, Ahimelech had given food and the sword of Goliath to David, but for an entirely different reason than Saul supposes. David had told the priest, that he was on business for Saul.
1 Samuel 22:14 "Then Ahimelech answered the king, and said, And who [is so] faithful among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honorable in thine house?"
"And goeth at thy bidding": Ahimelech responded to Saul by defending David's character as loyal to Saul.
Ahimelech knew that the heart of David was not against Saul. He even reminds Saul, that David is his son-in-law. Ahimelech had no reason to suspect that David was at odds with Saul. David had been faithful to Saul. He had won many battles in the name of Saul. He does take a stand, expressing his belief that David is an honorable man.
1 Samuel 22:15 "Did I then begin to inquire of God for him? be it far from me: let not the king impute [any] thing unto his servant, [nor] to all the house of my father: for thy servant knew nothing of all this, less or more."
Was this the first time of inquiring of God for him? No; I have done this many a time, when he has been going upon the king's business, engaging in war with his enemies. He has then consulted the Lord by me, and I have inquired of the Lord for him, as I now did; and which I did as innocently, and as much for the king's service, as ever I did any. Kimchi observes it may be read without the interrogation: "That day I began to inquire of God for him"; it was the first time I ever did, and I did not know it would have been grievous to thee, or have given thee any disturbance or uneasiness. I did not know that he fled from thee, or was not in thy service, and upon thy business; had I known it, I would never have done it, and as it is the first time it shall be the last.
"Be it far from me": From doing such a thing, had I known it to be disagreeable to thee, or how David stood with thee.
"Let not the king impute [any] thing unto his servant, nor to all the house of my father": Charge me or them with the crime of treason, or conspiracy against him, or with aiding, assisting, and abetting traitors and conspirators.
"For thy servant knew nothing of all this, less or more; was entirely ignorant of this affair; which plain, honest, account of things, one might have thought, would have been satisfying to Saul.
This verse is in defense of himself and the priests with him. He truly did not know that David was running from Saul, when he came to him. Saul was cruel and looking for someone to take out his anger on. The priest explains, that he was innocent of wrong doing, but that will not matter with Saul.
Verses 16-19: This fulfills the curse on Eli's house (see note on 1 Sam. 2:31), with the exception of Abiathar, who was later dismissed from the priesthood by Solomon (1 Kings 2:26-29).
1 Samuel 22:16 "And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house."
He pronounces the sentence himself, without taking the opinion and advice of others, or further time; which was an act of arbitrary power, and upon an innocent person, which was an act of great injustice.
"Thou, and all thy father's house": More unrighteous still; but God suffered him to do this to fulfil his will, and execute his threatening against the house of Eli, which was this priest's father's house, for former wickedness; but this is no excuse for, nor extenuation of the sin of Saul.
It does not matter that he is innocent. Saul orders him and his father's entire family killed. He is killing the representatives of the LORD upon the earth. This is a very serious sin.
1 Samuel 22:17 "And the king said unto the footmen that stood about him, Turn, and slay the priests of the LORD; because their hand also [is] with David, and because they knew when he fled, and did not show it to me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD."
The term "footmen" (literally, "runners"), refers to the royal bodyguard who protected the "king;" some ran before his chariot (8:11), while others guarded the palace door (1 Kings 14:27). The position was an honored one in the ancient Near East.
"Would not ... to fall upon the priests": Although Saul condemned Ahimelech and the priests to death, his servants knew better than to raise their weapons against the priests of the Lord.
The footmen of Saul's were Israelites. They knew the danger of killing a priest. The servants of Saul refused to kill these men of God. A man, who truly knew God, would have thought about his order to kill the priests and changed it, but not Saul.
1 Samuel 22:18 "And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod."
No doubt, assisted by his own attached servants, Doeg carried out this deed of unexampled barbarity. For this act the Edomite servant of Saul has been execrated in the most ancient Jewish writings perhaps above any other of the famous wicked men who meet us in the Holy Scriptures.
For instance, we read in the Babylonian Talmud how "Doeg the Edomite, after his massacre of the priests, was encountered by three destructive demons. One deprived him of his learning (concerning which see above, in Note on 1 Sam. 22:9), a second burned his soul, and a third scattered his dust in the synagogues" Through thee the priests of Nob were slain; through thee Doeg the Edomite became a reprobate; and through thee Saul and his three sons were slain."
"Linen ephod": See notes on 2:18; 14:3.
Doeg and his men had no special respect for the priest, or the priests. They were Edomites. They gladly killed these priests. There were 85 people killed who had on the garment of the LORD (linen ephod).
1 Samuel 22:19 "And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword."
"Nob, the city of the priests" (see note on 21:1). What Saul failed to do righteously to the Amalekites (15:3, 8-9), he unrighteously did to the citizens of Nob.
Saul was so cruel, he was not satisfied just killing the priests. He turned on their wives and children and killed all of them too. He killed their animals to show his utter hate for all of them.
Verses 20-23: "Abiathar" escaped with his life. From this point forward, the priesthood left Saul in support of David. Abiathar remained with David until David's death (2 Sam. 20-25).
1 Samuel 22:20 "And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David."
"Abiathar": Literally "The father is excellent". A son of Ahimelech (21:1), who escaped the slaughter and joined David's company, he performed priestly functions for David for the rest of David's life (compare 23:6, 9; 30:7; 2 Sam. 8:17; see note on 22:16-19).
We do not know how he got free only that he did. He would have been a priest as well. He was the son of Ahimelech. His name was Abiathar. He had, probably, been left to care for the sanctuary, while Ahimelech and the others went to answer Saul's request. His escape to David was necessary. We read in the Scripture of the great respect that David had for Abiathar. The name "Abiathar" means father of plenty.
1 Samuel 22:21 "And Abiathar showed David that Saul had slain the LORD'S priests."
Of which perhaps he had not as yet heard; though tidings of such a nature generally fly swiftly; and a sorrowful shocking account he had to give, and which was so to David.
This was terrible news to David. He would feel responsible for their deaths. He had not intended that, when he stopped for help from them.
1 Samuel 22:22 "And David said unto Abiathar, I knew [it] that day, when Doeg the Edomite [was] there, that he would surely tell Saul: I have occasioned [the death] of all the persons of thy father's house."
"I have occasioned": David recognized his responsibility for causing the deaths of the priests' families and animals, acknowledging the devastating consequences of his lie to Ahimelech (compare 21:1-2).
By being deceitful and trying to arrange his own plan, David set in motion a chain of events that led directly to the slaughter of 85 innocent people, a sorrow that he had to live with for the rest of his life.
David had left quickly when he saw Doeg, thinking he might draw Saul away from the priests and their family. He knew that Doeg would tell Saul and that Saul would give chase. He did not believe Saul was evil enough to kill the priests however. David was sorrowful of the priest's death, blaming himself for their problem.
1 Samuel 22:23 "Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou [shalt be] in safeguard."
David greatly lamented the calamity. It is great trouble to a good man to find himself any way the cause of evil to others. He must have been much pained, when he considered that his falsehood was one cause of this fatal event. David speaks with assurance of his own safety, and promises that Abiathar should have his protection. With the Son of David, all who are his may be sure they shall be in safeguard (Psalm 91:1). In the hurry and distraction David was continually in, he found time for communion with God, and found comfort in it.
There really was nothing to go back to. Saul had destroyed all of his family and all they had. Saul would kill Abiathar, the same as he would kill David, if he could find them. David promises the priest that he will be safe with him. David feels indebted to him all the days of his life.
One lesson we must all learn from this, is that sin gets worse and worse, if not checked. Saul started out doing just a few little things in contrast with the commandments of the LORD. Each time he committed a sin, the next sin was worse. Now, he has committed one of the most heinous crimes of all history. We must immediately stop, when we commit that first little sin. We must seek forgiveness, and turn from sin at that moment. Sin is like a cancer that grows and grows, until it destroys us.
1 Samuel Chapter 22 Question
1. Where did David escape to?
2. When his brethren and all his father's house heard it, what did they do?
3. How large was the cave?
4. David's father was aware, that David had been anointed king by_____________.
5. Who were covered by "brethren" in verse 1?
6. Who gathered themselves to him?
7. How many men came to help David?
8. What kind of a king had Saul been?
9. Where did David find a place of safety, for his mother and father?
10. Why had David done this?
11. David knows that his fate is in the hands of the ________.
12. How long did his parents stay with the king of Moab?
13. What did the prophet, Gad, suggest that David do?
14. Where was Saul abiding, after he heard what David was doing?
15. What was the spear in Saul's hand a sign of?
16. What was the tree that Saul sat under?
17. What is Saul saying in verse 7?
18. Who is he accusing of conspiring against him in verse 8?
19. Who speaks up, and tells of David coming to see Ahimelech?
20. Why did he tell this?
21. What does he tell Saul, that Ahimelech did for David?
22. Who did Saul call to his presence to check on this matter?
23. What does Saul accuse the priest of?
24. What does Ahimelech say in defense of David?
25. What is verse 15?
26. What punishment did Saul declare on the priest?
27. Who refused to move against the priests?
28. Who killed them?
29. What other cruel thing did Saul do, to the families of the priests?
30. Who ran to David for safety?
31. Why did David feel responsible for this?
32. What did David tell Abiathar to do?
33. What is a lesson we can all learn here?
Verses 1-6: "Abiathar" the priest had brought the "ephod" with him when he fled from Nob. This is important because the sacred lots (stones), kept within this linen pouch were the means by which David "inquired of the Lord."
David could see that the people of "Keilah" needed help, but he did not attempt to come to their aid until he had confirmed the Lord's will through the sacred Urim and Thummim (see note on 23:1-6). In nearly every pursuit, this would be David's practice: ask God before you act.
1 Samuel 23:1 "Then they told David, saying, Behold, the Philistines fight against Keilah, and they rob the threshing floors."
Either the men of Keilah sent to him, being near them, or some well-wishers of theirs, and of their country, acquainted him with their case.
"Saying, behold, the Philistines fight against Keilah": Had laid siege to it, being a fortified place (1 Sam. 23:7); it was a city in the tribe of Judah, on the borders of the Philistines (see Joshua 15:44).
"And they rob the threshing floors": Took away the corn upon them, which they were threshing and winnowing, which were usually done throughout the city for the sake of wind (see Judges 6:11). It was harvest time when the three mighty men came to David in the cave of Adullam, and so now it might be the time of threshing, harvest being over (see 1 Sam. 22:1; compared with 2 Sam. 23:13).
"Keilah": A city located in the western foothills of Judah (see Joshua 15:44), about 18 miles southwest of Jerusalem and 3 miles southeast of Adullam.
This is a break from the troubles with Saul. Possibly, Saul had been neglecting his borders with the Philistines and they have come against Keilah. These Philistine raiders thought they would take advantage of the situation with David and Saul. They felt they could make an attack against Keilah (not far from their border), and rob the threshing floors.
1 Samuel 23:2 "Therefore David inquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go, and smite the Philistines, and save Keilah."
"Inquired of the Lord": Such inquiries were made using the sacred lots, the Urim and Thummim, stored in the priestly ephod which Abiathar had brought to David (verse 6; see note on Exodus 28:30).
David asks the will of God before he takes this task in hand. The most important thing to David was remaining in the will of the Lord. He thought of his wishes in subjection to the LORD. The answer from the LORD is go.
1 Samuel 23:3 "And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armies of the Philistines?"
Of Saul and his army falling upon them, and crushing them, though they were in the tribe of Judah, where they had many friends, and in the heart of that tribe.
"How much more then if we come to Keilah": Which, though in the same tribe, yet in the further parts of it, and on the borders of the Philistines.
"Against the armies of the Philistines?" Too numerous and powerful for them, and so by this means be driven out of their place of safety, the forest of Hareth, where they could hide themselves upon occasion. To be exposed not only to the Philistines that were before them, on the edge of their country, from whence they could have re-enforcements easily, but to Saul and his army behind them. And so, being between two fires, would be in danger of being cut off.
David's men feel that this will leave them open to attack from the Philistines on one side and Saul on the other. If they are having to hide from Saul, why should they open up another front to fight? They have forgotten that the LORD is with them.
1 Samuel 23:4 "Then David inquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah: for I will deliver the Philistines into thine hand."
This second enquiry, made for the sake of inspiring his little army with confidence before embarking on the seemingly desperate attempt, was, as in the previous case mentioned (in 1 Sam. 23:2), no doubt through the prophet Gad. Abiathar had not yet arrived with the ephod.
"For I will deliver the Philistines into thine hands": Which is still more explicit, and is a promise not only of delivering Keilah out of the hands of the Philistines, but of delivering them into David's hands. And so, a guarantee of a victory; therefore none of David's men had anything to fear after such a declaration of the will of God.
David asks the LORD the second time to be sure. He wants his men to believe they can win also. This time, the answer from the LORD is more emphatic. He still tells them to go, but now promises them that they will win. The LORD will deliver the Philistines into their hands.
1 Samuel 23:5 "So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and smote them with a great slaughter. So David saved the inhabitants of Keilah."
Encouraged by a commission from God and a promise of success by him.
"And fought with the Philistines": That were encamped before Keilah.
"And brought away their cattle": Which they had brought with them for the support of their army; or having routed them, they pursued them into their own country, and brought away their cattle from there.
"And smote them with a great slaughter": Killed great numbers of them, and put the rest to flight.
"So David saved the inhabitants of Keilah": From falling into the hands of the Philistines, by timely raising the siege of the city.
Keilah was near where they were encamped. David and the men went to fight for Keilah and won. They killed the invaders and took their cattle. These Philistines had been cattle, sheep, and goat rustlers, as well as taking the grain. David retrieved it all and some extra as well. David and his men, with the help of the LORD, saved Keilah. All the people of Keilah would be supporters of David now.
1 Samuel 23:6 "And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, [that] he came down [with] an ephod in his hand."
The "ephod" contained the Urim and Thummim (Exodus 28:6-30), by which the divine will could be sought (verses 9-12; Num. 27:21; Deut. 33:8; see the note at 2:18).
Abiathar fled to David with the ephod in his hand. David knows that God will speak to him through the ephod. Abiathar was respected by David.
Verses 7-14: Saul was so intent on capturing David that he was willing to risk his soldiers' lives and besiege his own people. Saul's superior military power was no match for God's hedge of protection around David.
1 Samuel 23:7 "And it was told Saul that David was come to Keilah. And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars."
"Gates and bars": Literally "two doors and a bar". Keilah perhaps had only one gateway in its wall. Its two reinforced wooden doors had hinged posts at the sides of the entrance, meeting in the center and secured with a heavy bar spanning the entrance horizontally. Since there was only this one way in and out of the city, Saul believed he had David trapped.
How could Saul be deceived into believing that God would be with him? He has just killed 85 of the priests (chosen men of God). He is fooled into believing that David is trapped in Keilah. The town had gates and bars which could keep people out, but could also keep others in.
1 Samuel 23:8 "And Saul called all the people together to war, to go down to Keilah, to besiege David and his men."
Or "caused them to hear" summoned them by a crier, whom he sent into all parts of the kingdom to proclaim war, and require them in his name to attend him; which was the prerogative of a king to do.
"To go down to Keilah, to besiege David and his men": That was what he privately intended, but the pretense was to make war against the Philistines.
The battle against the Philistines is over. Saul calls his men to go with him to destroy David. If he can catch them inside the walled city, it would be just a matter of time until David would be destroyed.
1 Samuel 23:9 "And David knew that Saul secretly practiced mischief against him; and he said to Abiathar the priest, Bring hither the ephod."
That is, planned and contrived it, and formed schemes in order to do him mischief, giving out one thing, and designing another. So he pretended war against the Philistines, but his intention was to come against Keilah and take David there.
"And he said to Abiathar the priest, bring hither the ephod": Not for David to put on, but for the priest himself, that being clothed with it, and the Urim and Thummim in it, he might inquire for him of the Lord.
David has received word of Saul's evil intent. Notice again, David consults with God before doing anything. Abiathar brings the ephod so God can give David his answers.
1 Samuel 23:10 "Then said David, O LORD God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake."
By the priest, for it was he that put the questions for and in the name of the inquirer.
"O Lord God of Israel": The great Jehovah, the covenant God of his people, who always has a merciful regard unto them.
"Thy servant hath certainly heard": Had good information of it, on which he could depend.
"That Saul seeketh to come to Keilah": That was his intention and resolution.
"To destroy the city for my sake": To besiege it, and demolish it, if that was necessary, in order to take him.
1 Samuel 23:11 "Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said, He will come down."
"Deliver me": David inquired of the Lord again, using the ephod with the Urim and Thummim by which God revealed His will. David wanted to know whether the men of Keilah would be disloyal and surrender him into the hands of Saul. The Lord answered in the affirmative (in verse 12).
David is praying to God for directions of what he should do from this point on. Perhaps, David had planned to stay in the city after the victory. Now his plans may have to be changed. David presents the problem to the LORD God and waits for an answer through the ephod from God. He is not sure just what would take place, if the giant army of Saul comes against this city. The LORD answers him and says He will come down".
1 Samuel 23:12 "Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver [thee] up."
That is, the lords and great men of the place, the governor of the city, and the heads of it, and the chief magistrates in it.
"And the Lord said, they will deliver thee up": That is provided he stayed there. For the Lord knew the dispositions and affections of their minds and what they were inclined to do it, and would do it, if he continues among them till Saul came down. This showed the great ingratitude of this people to their deliverer.
Again, David asks the LORD and the LORD speaks through the ephod. The men of Keilah will be afraid and turn David over to Saul.
1 Samuel 23:13 "Then David and his men, [which were] about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth."
"Men ... about six hundred" (see note on 22:2), when David had only 400 men.
David did not wait. When he had the word from the LORD, he immediately left with his men. Notice, David's men had grown to 600. They hid wherever they could. Saul did not bother to come to Keilah after he heard David had left. It was David he wanted to kill any way he could.
1 Samuel 23:14 "And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand."
"Wilderness ... strong holds": The wilderness of Judah is the barren desert area between the hill country and the Dead Sea. Many ravines and caves are found in this rugged region which David used as a place of refuge from Saul. The title of Psalm 63 may refer to this incident (or to 2 Sam. 15:23-28).
"Wilderness of Ziph": The wilderness surrounding Ziph, 4 miles south of Hebron.
"God delivered him not": God sovereignly protected David from Saul for the fulfilling of His own divine purposes (Isa. 46:9-11).
David inquired of the LORD when he moved, and God protected David. Saul had nothing on his mind, but capturing and killing David. David hid in the wilderness and in the mountains, moving often.
1 Samuel 23:15 "And David saw that Saul was come out to seek his life: and David [was] in the wilderness of Ziph in a wood."
Either he saw him with his bodily eyes from the top of the mountain where he was (1 Sam. 23:14); or he perceived it. He understood by information given him by his friends, it may have been by Jonathan, or by spies he sent to observe his motions.
"And David was in the wilderness of Ziph in a wood": Where he and his men could hide themselves among the trees in it. Sometimes he was in a mountain in this wilderness, and sometimes in a wood, where he thought himself the safest; thus was this great man obliged to shift about for his safety.
Ziph was south of Hebron near the desert. This wilderness gave them a hiding place from Saul.
Verses 16-18: In a time of discouragement for David, Jonathan visited his friend at great personal risk and "strengthened his hand in God". This was not casual encouragement; Jonathan spoke to his beloved friend in ways that would root God's courage and comfort in his heart. Again "Jonathan" and "David" renewed their "covenant" with one another and before "God". There is no record that they ever met again before Jonathan was killed in battle (31:2).
Verses 16-17: "Strengthened his hand in God": Jonathan encouraged David by reminding him of the Lord's promise to him and concern for him, by emphatically assuring him that the Lord would make him the next king over Israel, as Saul well knew (see 20:30-31).
1 Samuel 23:16 "And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God."
"Where David had appointed to meet him at that time, and strengthened his hand in God": He comforted and supported him against all his fears, by minding him of God's infallible promises made to him, and his singular providence which hitherto had and still would be with him.
Jonathan and Saul were not on very good terms. Saul did not however, keep up with Jonathan's moves. Somehow Jonathan knew where David was and went to him. Jonathan encouraged David. Perhaps he also told him that many people believed David was the rightful king.
1 Samuel 23:17 "And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth."
Or, hold the second place in the kingdom; which words import thus much. I do not look to be king myself, as by my birth I might expect, but that thou shalt be king; God having so appointed, and I but in a secondary place, inferior to thee. The first part of this sentence Jonathan might well speak, as he had the promise of God for it, which must stand. But the other he spoke in human confidence, and the event showed how little is to be built on that.
He ought, as we ought all to do with respect to what is future and only in expectation, to have spoken in the language of James: "If the Lord will, I shall be next unto thee."
"And that also my father knoweth": For he could not but remember what Samuel told him, (1 Samuel 15:28), and from David's wonderful successes, he probably inferred that he was the person of whom Samuel spake.
This was good news for David. His friend has given him the courage he needs to fight on. Jonathan is aware the reason Saul wants to kill David, is because he knows David will replace him as king.
1 Samuel 23:18 "And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house."
Renewed the covenant they had before made in the name and fear of God, and before him as a witness of it. Kimchi and Abarbinel interpret this phrase "before the Lord", of the covenant being made before Abiathar, with the Urim and Thummim in his hand. And so Jerom, before Gad the prophet, and Abiathar who wore the ephod.
"And David abode in the wood": Being a proper place for him for secrecy and safety.
"And Jonathan went to his house": In Gibeah; and these two dear and cordial friends never saw one another again, as is highly probable.
"Covenant" (see notes on 18:3; 20:8).
This covenant is an agreement that the things Jonathan said (in verse 17 above), will happen. They will both live up to their agreement. Jonathan does not go back to the camp of his father, but goes home. David remains hidden in the woods.
1 Samuel 23:19 "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which [is] on the south of Jeshimon?"
"Hill of Hachilah": Location unknown, somewhere between Ziph and the Dead Sea (see the title of Psalm 54).
"Jeshimon": Another name for the wilderness of Judea.
Ziph was in the highland area very close to where David was hiding. This just means that some of these people went and told Saul where David was hiding.
1 Samuel 23:20 "Now therefore, O king, come down according to all the desire of thy soul to come down; and our part [shall be] to deliver him into the king's hand."
From Gibeah to Ziph and the wilderness of it, where David was.
"According to all the desires of thy soul to come down": To seize such a prey which he was greatly desirous of, and of nothing more so than of that according to Abarbinel. The sense is, that the thing was ready in whatever way he should desire it; if he chose to come down himself, and lay hold on him, they invite him to come down. But if he did not choose to come down himself, they would seize him, and bring him to him, then deliver him up into his hand, and so he would be under no necessity of going down after him.
"And our part shall be to deliver him into the king's hand": This we will take upon us to do, and save the king the trouble of coming down.
These people will fight on the side of Saul. They are promising to help Saul. The main thing they have forgotten is that God is on the side of David.
1 Samuel 23:21 "And Saul said, Blessed [be] ye of the LORD; for ye have compassion on me."
He highly commends them for the offer they made to him, blesses God for them, and desires the blessing of God upon them for it.
"For ye have compassion on me": Pitied him on account of the troubles he met with from his son-in-law. Were sorry for him, and sympathized with him, which others did not, of which he complained (1 Sam. 22:8).
Saul knows that he is fast losing his power over the people. Many have seen the cruelty of his reign. Those who are in his army realize that Saul has lost his mind. To have Saul speak a blessing of God upon you would mean nothing. Saul is not God's man.
1 Samuel 23:22 "Go, I pray you, prepare yet, and know and see his place where his haunt is, [and] who hath seen him there: for it is told me [that] he dealeth very subtly."
That is, go home, return to their habitations, and get things in a greater readiness for him; inquire more diligently after David, get more intelligence of him, and inform themselves more about him.
"And know and see his place where his haunt is": Or where his "foot or feet" are, where he steps and walks most frequently, not only get knowledge of it by information, but if they could get sight of it with their own eyes, that they might describe it more exactly.
"And who hath seen him there": Not only seen the place, but him in the place, and that often, that it may be certain it is the place he usually resorts to.
"For it is told me that he dealeth very subtilly": Sometimes he is seen in one place, and sometimes in another; he is here today and elsewhere tomorrow. And by such crafty methods it is not easy to know where the place is, and where he is to be found. This Saul had information of from some, who knew the methods David took to keep it unknown where it was; or "it says to me"; my heart says so to me.
Saul is aware that David is very careful. He knows that David will move his location if he finds that Saul knows where he is. Saul does not want to go out and not find David. That would be another embarrassment for him.
1 Samuel 23:23 "See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah."
Which he most frequents, that ye may be able to describe them, and the way to them, and easily find them when necessary.
"And come ye again to me with the certainty": Of time and place, when and where he may be certainly found.
"And I will go with you": Upon such certain intelligence: it is evident that he did not seize this opportunity, and go directly with them. For by this delay, David being informed of the Ziphites coming to Saul to betray him, had time to depart elsewhere.
"And it shall come to pass, if he be in the land": In the land of Israel, or rather in the land that is in the tribe of Judah.
"That I will search him out throughout all the thousands of Judah; through all the divisions of that tribe, which, as others, were divided into thousands (see Micah 5:2).
If they can come with certainty to Saul and tell him where David is, he will take a large portion of his army and seek him out. Even through all of Judah. Saul does not want to look foolish hunting for David in an area where he has already left.
1 Samuel 23:24 "And they arose, and went to Ziph before Saul: but David and his men [were] in the wilderness of Maon, in the plain on the south of Jeshimon."
"Wilderness of Maon": The barren territory in the vicinity of Maon (see Joshua 15:48, 55), about 5 miles south of Ziph.
It seems that somehow, David found out they were going to Saul to report where he was. While they were gone, he moved to the wilderness of Maon, which is about 6 miles away from where they had been. This location was between the Sea of Galilee and the Dead Sea.
1 Samuel 23:25 "Saul also and his men went to seek [him]. And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard [that], he pursued after David in the wilderness of Maon."
"A rock": A landmark in the wilderness of Maon, soon to be given a name (verse 28).
Saul went to search David out knowing the vicinity of where he was. It seemed that someone got word to Saul that David was in the wilderness of Maon, and Saul went immediately there.
1 Samuel 23:26 "And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them."
Saul with his army came to the very mountain where David and his men were, the one was on one side of it, and the other on the other side; there was only one mountain between them.
"And David made haste to get away for fear of Saul": He fled on one side of the mountain, while Saul was pursuing him on the other, and hastening to get round unto him.
"For Saul and his men compassed David and his men round about to take them": He took methods by dividing his troops, and sending them different ways, to surround David and his men, and had very near affected it.
Saul had so many more men than David that Saul could separate his forces and close in on David. It appears they were so close they could see the other troops. There seemed to be a gorge which protected David and his troops somewhat. It was frightening, however, to see the large army of Saul so close.
1 Samuel 23:27 "But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land."
From his court, by order of his council there; though the Jews say it was an angel from heaven; but be it which it will, it was certainly the providence of God that directed this affair. That a messenger should come to Saul just at that very time that David was likely to fall into his hands.
"Saying, haste thee, and come, for the Philistines have invaded the land": Were come into it, and had spread themselves in it, as the word signifies. Which express the numbers they had as they poured in. The force they came with, and the possessions they had already taken. Perhaps they had taken the advantage of Saul's departure in quest of David, to penetrate into the tribe of Benjamin, where his patrimony, residence, and court were. And which were liable to fall into their hands; and therefore his presence was immediately required, and haste was necessary.
The LORD has delivered David out of the hands of Saul, again. The Philistine invasion took the place of importance for the moment. Saul will have to leave this battle, to keep his land from being taken by the Philistines.
1 Samuel 23:28 "Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Sela-hammahlekoth."
Stopped short at once, or as soon as he had received the message.
"And went against the Philistines": To stop them in their progress, and drive them out of his country.
"Sela-hammahlekoth": The timely retreat of Saul's men from David's men led to this name.
Saul calls his troops to the battle against the Philistines. David is safe for the time being. "Sela-hammahlekoth" means the cliff of divisions.
1 Samuel 23:29 "And David went up from thence, and dwelt in strong holds at En-gedi."
"David fled to En-gedi", a place known for its freshwater springs. The area surrounding En-gedi, rocky slopes dotted with caves, was fit only for animals; but it was a welcome place for a fugitive to easily hide.
"En-gedi" bears the name of a perennial spring that gushes from a small promontory about six hundred feet above the Dead Sea. The remarkable water supply in the midst of such a desolate region led to the creation of a small community at the site. En-gedi was on the barren western shore of the Dead Sea about 35 miles southeast of Jerusalem, 18 miles southeast of Hebron, and part of the allotment of Judah (Joshua 15:62). Because En-gedi lay on the eastern edge of the rugged wilderness of Judah, David hid himself in this area when he was fleeing from King Saul (23:29-24:1). It was watered by a hot spring that came forth about three or four hundred feet above the base of a large cliff and yielded an abundance of fresh water that created an oasis rich in semitropical vegetation and vineyards (SOS 1:14). En-gedi is a modern-day tourist attraction.
This area stood in stark contrast to the surrounding wilderness. The limestone that dominates this region is permeated with caves, which provided good hiding places for David.
"En-gedi" means fountain of the wild goats. This tells us there is water and food here. This place is full of caves. This would be an ideal place for David and his men.
1 Samuel Chapter 23 Questions
1. Who have the Philistines attacked in verse 1?
2. What are they robbing?
3. What did David do, before he made up his mind to attack the Philistines?
4. What did the LORD tell David to do?
5. What did David's men say to David about going?
6. What did David do, before he decided for himself and the men?
7. What did God add to His response this time?
8. Who will deliver the Philistines into their hands?
9. What did David do, besides win the battle with the Philistines?
10. What animals had the Philistines rustled?
11. Who fled to David, with an ephod in his hand?
12. God will speak to David through the _______.
13. Why did Saul believe the LORD had delivered David into his hands?
14. What would happen, if the large army of Saul trapped David in the city walls?
15. What did David do, when he heard Saul was coming to trap him?
16. What did David ask of God?
17. What was God's answer to David?
18. Why would the men of Keilah turn David over to Saul?
19. David's men have grown to ________.
20. Where did David go from Keilah?
21. How often did Saul seek to kill David?
22. Who came to meet with David and re-assure him?
23. What did he tell David in the way of encouragement?
24. What was the covenant they made in the woods?
25. Who told Saul, where David was camped?
26. To have Saul speak a blessing from God on them meant _________.
27. Where had David and his men gone from Ziph?
28. When David heard that Saul was coming, where did he go with his men?
29. How close did Saul come to taking David?
30. What news came to Saul that caused him to leave David alone?
31. What does "Sela-hammahlekoth" mean?
32. Where did David go next?
33. What does "En-gedi" mean?
David's decision here presents all Christians with a vital principle for dealing with adversaries: refuse revenge and risk reconciliation. No one is ever weak who stands in the truths of God's Word. Although David risked the ridicule of his own men, it was far more important that he maintain his integrity before the Lord, so he even "restrained" his men from hurting Saul.
1 Samuel 24:1 "And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David [is] in the wilderness of En-gedi."
Having, as it should seem, got the victory over them, and driven them out of his country, and pursued them to their own.
"That it was told him, saying, behold, David is in the wilderness of Engedi": In the strong holds of it, the high rocks and mountains in it (1 Sam. 23:29).
David had been trapped by Saul and his men on the western side of the desert of Judah. While Saul was gone to war with the Philistines, David crossed over to En-gedi. This was near the Dead Sea. The last thing we learned in the last lesson was that there were water and wild goats for food there. This is a place of many caves as well. Someone has been keeping up with David's every move, and he reported to Saul that he was at En-gedi.
1 Samuel 24:2 "Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats."
Saul's paranoia was evidenced by the fact that he took 3,000 men to hunt David, which was five times the number of men in David's company (23:13).
"Three thousand chosen men" (see 26:2). These were the most skilled soldiers.
"Rocks of the wild goats": The location of this cave is unknown, although "wild goats" stresses the inaccessibility of the cave (Job 39:1; see the titles of Psalms 57, 142), which could also possibly refer to (1 Sam. 22:1).
Saul has five times as many men with him as David has. We see that Saul let no time pass after the battles with the Philistines. He is after David again. It seems he cannot rest, until he kills David.
1 Samuel 24:3 "And he came to the sheepcotes by the way, where [was] a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave."
"This is a euphemism for having a bowel movement, as the person would crouch with his inner garment dropped to his feet.
It is so interesting that Saul chose the very cave where David was camped, to lie down and rest for the night. These caves were places where animals, or travelers, retreated to be safe from the storms and from robbers. It was so dark inside so that no one coming in could see five feet ahead of them. The advantage was to the person already in the cave. They had been acclimated to the light and could see everything, and everyone, coming into the cave. David and his men saw Saul when he lay down, and actually saw him cover up his feet. The men of David were in the cave, but further inside. They clung to the side of the cave to keep Saul from seeing them. "Sheepcotes" means enclosures.
Verses 4-7: For David to "cut off a corner of Saul's robe" was both a literal and symbolic statement of his ability to usurp the throne. Perhaps David's subsequent regret helped him remain true to his conviction to wait until God gave him the throne.
Verses 4-6: "David," rather than seizing the hem of the king's "robe" (compare the note at 15:27-28), "cut" it "off," usually a mark of insubordination. However, David probably intended it as a sign of his loyalty; he had refused the opportunity to slay the king (compare 10-12). Yet, because Saul was the properly constituted authority in Israel (verse 8), to touch the king's robe was to touch the king; hence, David was conscience-stricken.
1 Samuel 24:4 "And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily."
"The day of which the Lord said unto thee": David's men perhaps believed that God had providentially placed Saul in the same cave where they were hiding so David could kill the king. However, nothing revelatory had previously been said by the Lord that indicated He wanted David to lift a hand against Saul.
In spite of all that Saul had done to David, David still respected him as king. He had, at one time, been anointed of God. David's men believe that God has given Saul into David's hands to kill. However David does not do this. He cuts off the skirt of Saul while he is asleep, to let him know that he could have killed him. David believes that this will make Saul believe he is innocent of all charges.
1 Samuel 24:5 "And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt."
"David's heart smote him": David was able to cut off a piece of Saul's robe undetected. However, touching Saul's clothing was tantamount to touching his person, and David's conscience troubled him on this account.
David was heartsick later, that he had cut off the skirt of Saul. He had feelings of guilt of humiliating Saul.
1 Samuel 24:6 "And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD'S anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD."
"Lord forbid": David recognized that the Lord Himself had placed Saul into the kingship. Thus, the judgment and removal of Saul had to be left to the Lord.
David is a man who is totally loyal to the LORD. His loyalty to Saul is based on the fact that Saul was the anointed of God. David even stresses the point to his men, that he should never raise his hand to destroy the anointed of God.
1 Samuel 24:7 "So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on [his] way."
Or pacified them, as the Targum, and made them quiet and easy in that he had not slain him, and reconciled their minds to his conduct, and restrained them from laying hands on him, by observing to them, that he was the anointed of the Lord.
"And suffered them not to rise against Saul": To take away his life; he not only argued with them, but laid his commands on them that they should not slay him.
"But Saul rose up out of the cave, and went on his way": He rose from his sleep, and went out of the cave unhurt, and proceeded on in the way he came to the sheepcotes, and which led on further (1 Sam. 24:3).
David's words about the importance of not raising your hand against the anointed saved Saul from David's men. The men really wanted to kill Saul. David was their leader and he kept them from doing it. Saul left the cave, never realizing that David and his men were in the cave.
1 Samuel 24:8 "David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself."
After Saul was leaving.
"And went out of the cave": Where he had been all the time that Saul had been in it.
"And cried after Saul": With a loud voice: my lord the king; by which titles Saul would know that he was called unto.
"And when Saul looked behind him": To see who it was that called unto him.
"David stooped with his face to the earth, and bowed himself": Giving reverence and honor to him as a king (1 Sam. 20:41).
Saul had travelled a little way from the cave, but not out of hearing distance. It appeared that Saul was not near his men, and David went out toward Saul. The idea was to prove to Saul that he did not intend to kill him. It was obvious David had the opportunity to kill him but would not, because he was the anointed of God. David even bowed to show that he still recognized Saul as king. He wanted Saul to realize he had no intention of killing him.
Verses 9-15: David believed Saul should be "avenged" for his sins, but he left the judgment to God.
1 Samuel 24:9 "And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt?"
David had many deadly enemies at the court of Saul, who evidently labored with success to deepen Saul's jealousy, and to widen the breach which already existed between the king and David. Doeg has been already mentioned as one of the more prominent of these slanderers; another was Cush the Benjamite, who was eluded to in the inscription which heads the seventh Psalm. The Ziphites and their representatives at the royal residence also belonged to this class of malicious foes spoken of here.
David was explaining to Saul that anyone who said he wanted to destroy Saul was lying. It was almost as if he was saying to Saul, How much more proof do you need?
1 Samuel 24:10 "Behold, this day thine eyes have seen how that the LORD had delivered thee today into mine hand in the cave: and [some] bade [me] kill thee: but [mine eye] spared thee; and I said, I will not put forth mine hand against my lord; for he [is] the LORD'S anointed."
Or may see; there is full proof and evidence of it and which will be presently shown.
"How that the Lord had delivered thee today into mine hand in the cave": From whence they were both just come.
"But mine eye spared thee": A phrase signifying the taking pity on those whom we have it in our power to hurt. The eye is said to spare, because it affects the heart, and induces a person to spare. Lord avenge me of thee, rather, will avenge me; that is vindicate and deliver me from thy violent and unjust persecution. For he does not, in these words, pray God to punish Saul for the injuries he had done him, but to justify, clear, and protect himself. But my hand shall not be upon thee. He was resolved not to return evil for evil, or to avenge himself, but to leave it to God to do him right.
The LORD had placed Saul in the very cave where David and his men were hiding. The men thought David should kill Saul and be rid of their problem. David did not want to kill him because he was king, anointed thus of God. We must remember in all of this, that David had been anointed of the LORD as well. He would be king of Israel. It was just a matter of time.
1 Samuel 24:11 "Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that [there is] neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it."
"Moreover, my father": As he was through David's marriage of his daughter.
"Neither evil nor transgression": If David was a wicked rebel against the rule of Saul, as Saul had said (22:8, 13), he would have killed Saul when given this opportunity. The corner of the robe was proof to Saul that David was not his enemy.
In this David called Saul father. He was married to Saul's daughter and that made Saul his father-in-law. This was not an arrogant showing of the skirt with the bottom cut off. It was a way of showing Saul his good intentions. Saul was angry at David without a cause. David wanted to prove to Saul that he had no evil thoughts about him. David had not transgressed; he had only done good to Saul. Saul would have killed David, if David had been so near him.
1 Samuel 24:12 "The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee."
"The Lord judge": David called for the Lord Himself, the only fair and impartial Judge (Judges 11:27), to decide the fate of David and Saul (also verse 15).
Now we see that Saul has not responded positively to David. David now brings his case before the LORD. The LORD will have to judge between them. David is, in a sense, saying that he will not harm Saul. God will have to deal with Saul.
1 Samuel 24:13 "As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee."
"Proverb": A traditional pithy statement that evil deeds are perpetrated only by evil men. A similar point is made by Jesus (in Matt. 7:16, 20).
David was not wicked, or he would have killed Saul when he had the opportunity. Those who have a wicked heart do and say wicked things. David does not do or say wicked things. He has his heart stayed upon the LORD.
1 Samuel 24:14 "After whom is the king of Israel come out? After whom dost thou pursue? after a dead dog, after a flea."
"A dead dog, after a flea": David hereby expresses his lowliness and entire committal of his cause to God, who alone is the judge and to who alone belongs vengeance.
Why does Saul need so many men to come against someone like David? Saul has five men to every one of David's. He classifies himself as a dead dog (harmless). The comparison of him as a flea is showing his small size compared to the size of Saul's strength.
1 Samuel 24:15 "The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand."
Signifying he did not desire to be judge in his own cause, but leave it with God to determine it for him in his providence.
"And see, and plead my cause": Look with pity upon him, take his cause in his hand, plead it, and do him justice.
"And deliver me out of thine hand": Which was a prayer of faith, believing he would do it in due time (see Psalm 7:6).
The LORD is on the side of David. Saul is aware of that. This is one of the reasons he has come against him. Saul knows the kingdom has been taken away from him and given to David. All of his effort to kill David is to keep the LORD's will in this from happening. The LORD will deliver David out of Saul's hand. He will fight for David, especially since David will not fight for himself.
Verses 16-22: Although "Saul" recognized the inevitability of David's kingship, and entered into a covenant with "David" concerning the treatment of Saul's family, Saul nevertheless resumed his persecution of David later (compare Chapter 26).
1 Samuel 24:16 "And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, [Is] this thy voice, my son David? And Saul lifted up his voice, and wept."
He knew his voice though being at a great distance from him, he could not discern his face.
"And wept": Partly from the sense of his sin against God, and of his wicked and base carriage to David; (for there are some such temporary passions oft-times in hypocrites and ungodly men;) and principally from the remembrance of so great and so late a danger as he had now escaped; which commonly produced grief and tears (as 2 Sam. 13:36). Yet these may be tears of affection or tenderness (upon the sense of David's kindness), rather than of grief.
Saul knows that David has spared his life. This is one of the moments when Saul realizes the love that David has for him is sincere. David has loved him as a father, honored him as king, and respected him as God's anointed. For this moment, Saul has remorse for wanting to kill David. He is so moved by what David said, that he actually cries.
Verses 17-22: Saul had a moment of clarity in which he acknowledged that David was not a threat to him, but his jealousy so consumed him that he failed to act accordingly, and before long, he began hunting David again (26:2).
1 Samuel 24:17 "And he said to David, Thou [art] more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil."
"Thou are more righteous than I": Upon hearing David's testimony, Saul was moved with emotion and acknowledged that David was more righteous than he was. His testimony to David's righteousness recognized David's right to the kingship.
This is a very true statement. David had done only good to Saul. Saul had no legitimate reason for the evil he had wanted to do to David.
1 Samuel 24:18 "And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not."
The cutting off of the skirt of his robe only, when his life was in his hand, was a clear proof and full demonstration of his dealing well with him, and might sufficiently convince him he had no ill design upon him.
"Forasmuch as when the Lord had delivered me into thine hand, thou killedst me not": This was a plain proof and evidence of his kindness to him, which he owns, and also the providence of God in this affair, which had delivered him into the hands of David. By which he might see the Lord was for David, and against him, and might have deterred him from seeking David's hurt hereafter; but it did not.
Saul is so overwhelmed that David did not kill him when it appeared the LORD placed him in the hands of David.
1 Samuel 24:19 "For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day."
Or "in a good way", in peace and safety, without doing him any hurt. This is not usual among men, and yet this was the present case. David had found his enemy Saul, which Saul tacitly owns, and yet had let him go unharmed away from him, without killing him.
"Wherefore the Lord reward thee good for that thou hast done unto me this day": He does not promise to reward him himself, but prays the Lord to reward him. And had he been sincere in it, he could not have done better for him. Some connect the former clause with this, after this manner, "if a man find his enemy, and let him go away, the Lord will reward him. The Lord reward thee", etc. so the Syriac and Arabic versions.
The answer is no, it is not natural for a man to have his enemy at his own mercy, and then do him no harm. Saul speaks a blessing on David from the LORD, for his generosity in letting him live.
1 Samuel 24:20 "And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand."
"Thou shalt surely be king": Saul emphatically acknowledged that David would be the ruler over the kingdom of Israel. Saul had already been told by Samuel that God would take the kingdom away from him and give it to a man after his own heart (13:14; 15:28). Jonathan had testified that Saul already knew that David would be king (23:17). However, this recognition did not mean that Saul was ready to give up the kingdom.
Saul had known from the beginning that David was to be the next king. This is actually what bothered him. Every time that David did some mighty feat, Saul became jealous. He had the kingdom torn from him and his son, because he did not and would not, obey the commandments of God. Saul was like many of us. He kept the commandments that were convenient to keep. He has finally admitted that David will be king.
1 Samuel 24:21 "Swear now therefore unto me by the LORD, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house."
By the Word of the Lord, as the Targum.
"That thou wilt not cut off my seed after me": As was usually done in despotic governments in the eastern countries, and is at this day, when one is advanced to the throne of another, by whom issue is left, who may be rivals and competitors with him.
"And that thou wilt not destroy my name out of my father's house": By cutting off his seed, the same thing in different words repeated, for the confirmation of it. Children bear the names of their fathers, and by them their memory is perpetuated, and cutting off them is destroying the name of their parents.
Saul was such a proud man that this would be very important to him. He wanted to be remembered as being a great king. He really was in the physical sense. He just did not follow the will of the LORD. The people thought him to be a great king. He wants David's word that David will not destroy his name or his reputation. He wants his seed to be remembered, as well. That would be no problem for David, because Saul's son, Jonathan, was David's best friend. Saul had known for a long time that it was just a matter of time until he would be replaced as king. Samuel had given that very message from God, when he disobeyed God by saving Agag and the best of the animals, when God told him to destroy them all.
1 Samuel 24:22 "And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold."
"David sware unto Saul": By solemn oath, David agreed to preserve Saul's family and family name. While most of Saul's family was later slain (2 Sam. 21:8-9), this pledge was fulfilled in the life of Mephibosheth (see note on 2 Sam. 21:7).
David did swear to Saul that these things would be so. They did not physically get back together though. Saul went home and David and his men went in their hold where they had been staying. David knew that Saul had been known to change his mind, even though he had made an agreement. This group of men following David continued with him.
1 Samuel Chapter 24 Questions
1. Where were David and his men, when he was trapped by Saul?
2. When the army of the Philistines attacked and Saul went to help, where did David go?
3. Where was En-gedi located?
4. How many chosen men did Saul take to go get David?
5. Where did Saul go to rest for the night?
6. What was interesting about the place that Saul chose to spend the night?
7. What were these places generally used for?
8. Why could Saul not realize that David's men were in this cave?
9. What does "sheepcotes" mean?
10. What did the men of David say, about Saul being in the cave with them?
11. What did David do to Saul?
12. Why did David do this, instead of killing him?
13. Why was David heartsick about this later?
14. Why is David so loyal to Saul?
15. What saved Saul from David's men?
16. In verse 8, what did David do, to let Saul know he could have killed him?
17. David ________ to show that he still recognizes Saul as king.
18. Who does David say that Saul has been listening to?
19. In verse 10, what is David explaining to Saul?
20. What must we remember in all of this about David?
21. What does David show Saul that proves he could have killed him?
22. Why did David call Saul father?
23. Who does David say will judge between them?
24. What is the proverb David speaks?
25. What is David asking Saul in verse 14?
26. What is one of the reasons Saul has come against David?
27. After David spoke to Saul, what did Saul reply?
28. What emotion does Saul show?
29. What is Saul so overwhelmed by?
30. How is Saul like many of us?
31. What does Saul ask David to swear to him?
32. Who thought Saul to be a great king?
33. Who was David's best friend?
Verses 1-17: It was customary in the sparsely populated regions near the border for groups of soldiers or mercenaries to provide protection for the local "shepherds". David and his 600 men safe guarded Nabal's men ("a wall ... day and night"), in this way.
1 Samuel 25:1 "And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran."
"All the Israelites ... lamented him": The death of Samuel, the last of the judges, brought Israel to the end of an era. So widespread was Samuel's influence among the people that all Israel gathered to lament his death.
"Wilderness of Paran": A desert area in the northeast region of the Sinai Peninsula.
Samuel had a school for the prophets. He really was one of the more prominent judges. The law was not always well understood, and Samuel tried to make the people understand and keep the law. His ministry was during a time when the people were very casually keeping the law. It was in fact, a time when the law was being changed to fit the needs of the people, which was not permissible with God. Samuel was a very powerful, spiritual man with the people. It would have been correct for them to greatly mourn his death. This is possibly, speaking of him being buried on his property somewhere. He probably wanted to be buried at Ramah. This is speaking of David and his men moving to the wilderness. They were a fairly large group and would have to move pretty often to have food to eat. Paran was in the Arabia. It was a vast wilderness.
1 Samuel 25:2 "And [there was] a man in Maon, whose possessions [were] in Carmel; and the man [was] very great, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel."
"Carmel": "Vineyard land," "garden spot." This is located about 7 miles south of Hebron and one mile north of Maon. This was the same spot where Saul erected a monument in his own honor (15:12).
Maon was an elevated town of the tribe of Judah. It was 7 miles south of Hebron. This man of Maon was a very wealthy man. Notice that he was working in Carmel. Mount Carmel is the same place where Elijah challenged the prophets of Baal.
Verses 3-11: the name "Nabal" (meaning fool), in biblical terms, this represents one who tries to live without God. As if Nabal's stingy refusal to repay David for his protection was not foolish enough, he also treated David with contempt. Apparently, this was not a momentary attitude but a lifestyle (25:17).
1 Samuel 25:3 "Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb."
"Nabal": "Fool." An appropriate name in view of his foolish behavior (verse 25).
"Abigail": "My father is joy." This was the wife of Nabal who was intelligent and beautiful in contrast to her evil husband.
"House of Caleb": Nabal was a descendant of Caleb and lived in Caleb's tribal holdings (Joshua 14:13; 15:13), but did not possess the spiritual qualities of his illustrious forefather.
The name "Nabal" means foolish. Nabal was descended from Caleb. Caleb and Joshua were the only two who had brought back the good report, when they first searched out the Promised Land. "Churlish" means severe, cruel, grievous, and hard. It also means obstinate, rough, and stubborn. This Nabal was probably all of these things. His wife appeared to be the opposite of him. "Abigail" seemed to be a source for joy. She was a beautiful woman, as well as being a joyful person.
Verses 4-5: "Shear his sheep": While hiding out in the wilderness, David and his men took the job of protecting the flocks of Nabal (verses 7:15-16). Upon hearing that Nabal was shearing his sheep, David sent 10 of his men to collect their rightful compensation for the good they had done (verse 8).
1 Samuel 25:4 "And David heard in the wilderness that Nabal did shear his sheep."
In the wilderness of Paran, where he was, and a wilderness it was to him, being in want of food, as the following relation shows.
"That Nabal did shear his sheep": When there was generally good living, and so a proper person, and a proper time, for David to apply for the relief of his needs.
It appears that David was trying to find Nabal that he might speak to him.
1 Samuel 25:5 "And David sent out ten young men, and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name:"
Such persons, and such a number of them, he sent to show honor and reverence to Nabal.
"And David said, unto the young men, get ye up to Carmel; which lay higher than the wilderness, in which he was.
"And go to Nabal, and greet him in my name": Ask him of his peace and welfare, as the Targum; and wish all health and happiness in my name; present my service and best respects to him.
1 Samuel 25:6 "And thus shall ye say to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast."
That lives, while others, as David and his men might be rather said to starve than live. They lived in great meanness, but he in great abundance, and therefore in a capacity to give to others, and particularly to relieve them. Or the sense is, they should say to him, "thus" shall it be, or may it be "for life": for the time of life, for the year to come; at this time next year, at next sheep shearing, mayest thou be in as great prosperity then as now, and even all the days of thy life.
"Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast": That is, all prosperity to thy person in soul and body, to thy family, wife, children and servants, and let the same attend thy estate, cattle, farms, fields, vineyards, and all that belong to thee. And wish for a blessing on him, and his, and all that were his, or he had; a more extensive one could not well be made.
David wanted to make peace with Nabal. David had probably, over 600 men at this time. He needs food for his men, but he can furnish protection for Nabal's animals. David sends ten men to represent him to Nabal. The number "ten" has to do with world government. David is trying to deal with a very worldly man. David does not want any trouble with Nabal. Since they will be neighbors, it would be to both of their advantages to get along.
1 Samuel 25:7 "And now I have heard that thou hast shearers: now thy shepherds which were with us, we hurt them not, neither was there ought missing unto them, all the while they were in Carmel."
These words doubtless refer to the protection which David's armed band had afforded to the herdsmen against the frequent raids of the neighboring people, the Philistines and other more savage and unscrupulous tribes who dwelt on the borders of Palestine. The request was certainly a fair one, for, as Lange and Ewald remark, "apart from the Eastern custom of giving largely at such great merry-makings, according to which such a request would seem in no way strange, David had a certain right to ask a gift from Nabal's wealth. He had indirectly no small share in the festal joy of Nabal and his house. Without some part of the superfluity of the inhabitants whom he protected, he could not have maintained himself and his army."
It seems from this, that David had been protecting Nabal's shepherds. David sends word that they had not harmed the shepherds, even though they had great opportunity to do so. David did not allow his men to take any of the sheep from Nabal.
1 Samuel 25:8 "Ask thy young men, and they will show thee. Wherefore let the young men find favor in thine eyes: for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David."
"A good day": A special day of rejoicing over the abundance of sheared wool from the sheep (compare verse 11).
This is saying that Nabal can ask his own young men, and they will tell him that David and his men have done them no harm. In fact, they had protected them from other raiders. David needed food for his men. He was not, however, asking for charity. He is asking Nabal to pay him for the services they have rendered, so that he can feed his men. David speaks of himself as son of Nabal. This is just a son in age. He was not David's father.
1 Samuel 25:9 "And when David's young men came, they spake to Nabal according to all those words in the name of David, and ceased."
When the young men came to Camel, they delivered their message punctually and exactly, in the very words, or however according to the purport of them, in David's name, as he requested them.
"And ceased: from speaking, waiting for Nabal's answer": Or "they rested", from the fatigues of their journey; which they did not until they delivered their message to Nabal. And then they took the liberty to sit down and rest themselves. But the former sense seems best, and is preferred by Maimonides.
It is apparent that the ten young men of David went to Nabal with the message from David. They brought the exact message. They have explained the circumstances of David and his men being fugitives. They also, have told that David is the son of Jesse.
Verses 10-11: This pretended ignorance of David was surely a sham. The knowledge of the young king-elect was widespread. Nabal pretended not to know to excuse his unwillingness to do what was right.
1 Samuel 25:10 "And Nabal answered David's servants, and said, Who [is] David? and who [is] the son of Jesse? there be many servants now a days that break away every man from his master."
This evident insult indicates that Nabal was of the faction of Saul at this time, was reckoned among those who hated David. It was the report of these words, no doubt, which so furiously excited David. In Nabal, the rich sheep-master, the churlish refuter of the fairly earned gift, he saw a deadly political adversary. One who, with men like Doeg and Cush, would hunt him down like a wild beast. Without this explanation, David's wrath and determination to take such speedy and bloody vengeance on a mere selfish churl is inexplicable. With the light, however, which such an open declaration of deadly hostility on the part of Nabal throws on the transaction, the subsequent passionate conduct of David, although deeply blamable, is not difficult to understand.
It is obvious that the personality of Nabal was one that insulted people. He has no respect for David. He would never say these things to David's face. He is speaking these insulting things to David's servants. He is saying that Saul was David's master and that David was no more than a servant.
1 Samuel 25:11 "Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give [it] unto men, whom I know not whence they [be]?"
Which include all food and liquors, everything eatable and drinkable; and "water" may be particularly mentioned, because very scarce in the wilderness, and so precious; though the Septuagint version has "wine" instead of "water".
"And my flesh which I have killed for my shearers": Whether oxen, or sheep, or lambs, as there might be of each sort, for an entertainment made on such an occasion.
"And give it unto men whom I know not whence they be?" which is another argument Abarbinel makes use of that he meant not David, but his men only, because he did not know who and from whence they were.
These foods and drink are the things necessary to exist in this hostile environment. Notice the word "my". Nabal is a selfish man, who does not care for the needs of others. He refuses food for David and his men.
1 Samuel 25:12 "So David's young men turned their way, and went again, and came and told him all those sayings."
Their backs on him, without making any reply; and though they did not return railing for railing, they treated him with silent contempt. Though they did not offer to do any injury to his person, nor to take anything away by force, yet they were determined to report this usage to David, who they doubted not would avenge the affront put on him and them.
"And went again": To the wilderness from whence they came.
"And came and told him all these sayings": Rude and reproachful ones, just as they were delivered.
1 Samuel 25:13 "And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred abode by the stuff."
The formal preparation and the largeness of the force showed how terribly David was in earnest, and how determined he was on wiping out the insult of Nabal in blood. From the view we have taken of the transaction above, David's anger is quite to be accounted for, though not to be excused.
David had offered them a peaceful solution, but Nabal was too evil to accept it. Now they will have to face David and four hundred of his men in battle. The reply of Nabal had greatly angered David and he will go against this evil man. There were marauders in the area, so David left two hundred of his men to protect his camp.
1 Samuel 25:14 "But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them."
"Railed": David sent his messengers to "greet" (literally "bless") Nabal, but David's men were viciously rebuffed by Nabal. This term emphasized the wickedness of Nabal's action.
Nabal not only refused to acknowledge David's requests (verses 10-11), for compensation for guarding his flocks (verses 15-16, 21), but threw out insults at David's "messengers". Whatever his name was originally intended to signify, his actions betray the character of the name: Nabal means "Foolish." The word is used of a person who is devoid of spiritual sensitivity or ethical standards (compare verse 25). He was, as his servant recognized, a "son of Belial" (verse 17). For this latter term (see the note on Judges 19:22).
We remember from earlier in the lesson, that Abigail was the opposite of her husband. The young men had to be in attendance, when Nabal said these terrible things to David's servants. The young men knew the things Nabal had said were wrong, because they use the word (railed).
Verses 15-16: The testimony of one of Nabal's men affirmed the value of David's protection. It was like a fortress "wall" enclosing a city, providing total security.
1 Samuel 25:15 "But the men [were] very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields:"
Very kind and civil, yea, very useful and serviceable, even all the messengers David sent and Nabal railed on, yea, all David's men, and therefore deserved better treatment than they met with from Nabal.
"And we were not hurt": Neither by them nor others.
"Neither missed we anything": Of our flocks, or anything belonging to us; they neither robbed us themselves, nor suffered others to rob us.
"As long as we were conversant with them, when we were in the fields; feeding the sheep by them: thus he confirms everything that David said of himself and his men (see 1 Sam. 25:7), and says even more of them to their commendation, as follows.
1 Samuel 25:16 "They were a wall unto us both by night and day, all the while we were with them keeping the sheep."
Protecting and defending them against the Philistines, who, as they robbed the threshing floors of Keilah, would have plundered the flocks of Nabal. Or it may be rather against the incursions of the Arabs in the wilderness of Paran, the posterity of Ishmael, who lived by plunder, and against the wild beasts of the desert, who otherwise would have carried off many of their sheep and lambs, by night or by day.
"All the while we were with them keeping the sheep": All which showed how reasonable it was that Nabal should have treated them well, and given them a portion of his entertainment at his sheep shearing. For had it not been for them, he would not have had so many sheep to shear as he had.
They knew the men of David had protected them over and over. The men of David needed food, but they would not take it from the servants of Nabal. They undoubtedly have tried to tell this to Nabal, but he would not listen. He was a very stubborn, selfish man who would not listen to his own men. These servants knew that Abigail was a fair woman and they have brought this message to her.
1 Samuel 25:17 "Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him."
"A man cannot speak to him": Nabal was a "son of Belial", a worthless fellow (see note on 2:12). Nabal's situation was the product of his own wickedness. His unwillingness to seek the counsel of others ultimately led to his demise.
These young men feared for the family of Nabal. They were aware that David's army was powerful enough to destroy them and take what they needed. They also knew that David's servants have taken the insulting message back to David. They fear that David and his men will come and destroy them all. They have come to Abigail to see if she can do something that will stop this. "Belial" means worthlessness. It also, is a description of a naughty, ungodly man.
Verses 18-35: Abigail's quick and wise actions saved David from making a rash mistake by retaliating. She also prevented him from sinning ("coming to shed blood and ... avenging" himself). Her response models the importance of wisdom in everyday living, especially in the face of someone else's foolishness.
1 Samuel 25:18 "Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and a hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses."
The prudence and address of Nabal's wife were the means of saving him and his family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary. She collected a large amount of food, accompanying it with the most valued products of the country.
I Samuel 25:19 "And she said unto her servants, Go on before me; behold, I come after you. But she told not her husband Nabal."
"Told not her husband" Abigail knew that Nabal would disagree with her actions, but knowing the Lord's choice of David (verse 28), she recognized the consequences involved in Nabal's cursing of David. By her actions, she chose to obey God rather than man (see Acts 5:29), as a wife may sometimes need to do.
1 Samuel 25:20 "And it was [so, as] she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them."
After her servants.
"That she came down, by the covert of the hill": By the side of it, which was covered with bushes, and she rode among them, in a way that led through them, and so was not seen by David and his men. Or by the shadow of the hill, toward the bottom of it, where by reason of that, and the opposite hill, it was darkish, and they could not see each other.
"And, behold, David and his men came down against her": Came down a hill opposite to that she came down.
"And she met them": In the valley between two hills.
We see the wisdom of Abigail far surpasses the wisdom of her husband Nabal. She does not tell her husband, because his greed will not allow him to do this. From the list of things she has taken to give to David above, we can see that she has enough that all of the men can enjoy some of this. She sent the gifts in front of her, so that David would be more receptive to her. She is just in time to stop the attack from David. In fact, she meets David and his men on the way to destroy Nabal and his servants. It appears she is in a covering underneath the road that David is coming on.
1 Samuel 25:21 "Now David had said, Surely in vain have I kept all that this [fellow] hath in the wilderness, so that nothing was missed of all that [pertained] unto him: and he hath requited me evil for good."
When the messengers returned and told him how they had been used by Nabal; or he "said", or was saying within himself, or to his men, what follows, just as Abigail met him.
"Surely in vain have I kept all that this fellow hath in the wilderness": Which shows that lie was in a violent passion, and had Nabal in the utmost contempt and indignation, in that he mentions not his name. Only he says "this", this man or fellow; leaving a blank to be filled up with the most ignominious name and character that could be thought of. And regrets he had taken so much care of his flocks when they were feeding by him in the wilderness.
"So that nothing was missed of all that pertained unto him": And seems to have wished he had suffered his flocks to have been robbed by the Arabs, or worried by wild beasts, since he had been such an ungrateful wretch to him.
"And he hath requited me evil for good": He had requited evil to him by denying sending him any of his provisions, and by abusing him and his men with insulting language. And this was done in return for the good deeds he had done in protecting his servants and his flocks in the wilderness, and for the good words and respectful message he had sent unto him.
1 Samuel 25:22 "So and more also do God unto the enemies of David, if I leave of all that [pertain] to him by the morning light any that pisseth against the wall."
"So and more also do God": A strong oath of self-imprecation. David swore that he would kill every male in Nabal's household by day-break.
At this point, David has planned to kill all the males of the family of Nabal and all of his servants. He regrets that he had spared their flocks, because of the greed of Nabal. He had tried to be friends with Nabal, and Nabal had refused his friendship. David had done nothing but good to Nabal and his men. Nabal had done evil to David. David has every intention of killing them and taking their flocks.
1 Samuel Chapter 25 Questions
1. In verse 1, we read that __________ died.
2. Where was he buried?
3. Samuel had a school for ___________.
4. Samuel was a very powerful, __________ man with the people.
5. The rich man, in verse 2, had ______ ___________ sheep.
6. Where was he shearing sheep?
7. What was the name of the rich man?
8. What does his name mean?
9. What was his wife's name?
10. What type of person was she?
11. What does "churlish" mean?
12. How many men did David send to speak to Nabal?
13. What did David ask of Nabal?
14. Why should he do this for David?
15. Who knew what David and his men had done, and could speak for them?
16. How did Nabal answer David's young men?
17. What foods did Nabal refuse to send David?
18. When David heard Nabal's answer, what did he tell his men to do?
19. Who did the young men of Nabal go to, and tell what happened?
20. What did the young men tell her?
21. What did they call Nabal in verse 17?
22. What did Abigail do, immediately?
23. Why does she not tell her husband?
24. What were David's intentions toward Nabal?
1 Samuel 25:23 "And when Abigail saw David, she hasted, and lighted off the ass, and fell before David on her face, and bowed herself to the ground,"
This act of obeisance, and in fact, the whole tone of the wise wife of Nabal in her address to David, seems to betoken her consciousness that she was addressing the anointed of Jehovah, the future king, at no distant date, of Israel. Her worst fears she found realized when she met David, probably at no great distance from the principal residence of Nabal, accompanied by so large an armed force, evidently bent on some deed of violence. She eased his wrath by representing her husband not merely as a bad man, but as one scarcely responsible for his actions. Had she only known of the mission of David's followers to Nabal, she implies, very different indeed had been their reception; they would not, at least, have returned to David empty-handed.
Abigail bowed herself to David recognizing him as king. She knew in her heart that someday this honorable man would be king.
1 Samuel 25:24 "And fell at his feet, and said, Upon me, my lord, [upon] me [let this] iniquity [be]: and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid."
As a humble supplicant, having a favor to ask of him; it is very probable David was on foot.
"And said, upon me": My lord, upon me let this iniquity be; which her husband had been guilty of; she desires it might be transferred from him to her, and be reckoned as if done by her. She would have it imputed to herself, and all the blame lie upon her, and the punishment for it be inflicted on her; for iniquity may be put for the punishment of iniquity. This was very artfully said, as well as expressed great affection for her husband, and care of his life. For she knew, if she could get the fault removed from him to her, she would be able to vindicate herself, and her innocence would soon appear. Nor would this strong affection for her husband fail of answering some good purpose, as she full well knew.
"And let thine handmaid, I pray thee, speak in thine audience and hear the words of thine handmaid": As it was but reasonable she should be heard, since she stood now as the criminal, taking all the blame of her husband's conduct on herself.
Not only was Abigail an honorable woman, who was wise enough to realize what was going on, but was brave as well. She offered to take the blame herself. She pleads with David to hear her out before he continues on his mission of destruction.
1 Samuel 25:25 "Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send."
"This man of Belial": I.e., "troublemaker."
"As his name is, so is he": A name was not simply a label of distinguishing one thing from another, but a profound insight into the character of the one named. "Fool" has the connotation of one who is "morally deficient".
You remember from the beginning of this lesson, the evil things that his name meant. Abigail says that his name describes the very way he is. She does not apologize for Nabal. She is aware that he is evil, and she admits it to David. She is saying that had David sent the young men to speak to her, the answer would have been different. She has proof of that, by all the gifts she has for David here.
1 Samuel 25:26 "Now therefore, my lord, [as] the LORD liveth, and [as] thy soul liveth, seeing the LORD hath withholden thee from coming to [shed] blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my lord, be as Nabal."
She represents him as a man that offended out of folly, rather than malice; which might in some degree excuse his rudeness. For as his name is, so is he. Nabal in the Hebrew signifies a fool, though not one by nature, but rather through pride and insolence.
"But I thine handmaid saw not the young men of my lord, whom thou didst send": As she had taken the blame upon herself, now she answers for herself, and pleads ignorance of his messengers, and their message. She had not so much as seen them with her eyes, and much less heard their message when reported; had she, she would have taken care, she intimates, that it should have been attended to; having so much interest in her husband, that she could have spoken to him to have used them with civility, and granted their request.
We see the wisdom of Abigail in this. She immediately relates her coming to meet David with God. She says she is there because God sent her to him. God has stopped David from shedding the blood of Nabal and his men. Abigail speaks doom upon those like Nabal, who are opposed to David. She has advised David not to avenge himself, but to let God do it for him.
1 Samuel 25:27 "And now this blessing which thine handmaid hath brought unto my lord, let it even be given unto the young men that follow my lord."
The present, consisting of the things mentioned (in 1 Samuel 25:18); which came as a blessing from God and with good will from her.
"Let it even be given unto the young men that follow my lord": The servants of David: in the original it is, "that walk at the feet of my lord": and which the Targum paraphrases, "who minister before my lord". So Abigail's damsels are called "pedissequae", or "that walked at her feet" (1 Sam. 25:42). This also is very artfully said, as if the present was not good enough for David, and worthy of his acceptance; might be agreeable to his men, and of service to them.
We see in this, that Abigail is being very humble. She says the gifts she has brought to them are not good enough to give David, because he is a king. She explains that these gifts (of very little value in her sight), might be good enough for David's men who follow him. The gifts then are for them. Notice she calls herself David's handmaid, as this is another way of calling herself the servant of David.
1 Samuel 25:28 "I pray thee, forgive the trespass of thine handmaid: for the LORD will certainly make my lord a sure house; because my lord fighteth the battles of the LORD, and evil hath not been found in thee [all] thy days."
"A sure house": Abigail's perceptive insight fit an essential feature of the Davidic Covenant (see 2 Sam. 7:11-16).
"Fighteth the battles of the Lord": Unlike the king previously desired by the people (8:20), David was a man who fought the Lord's battles. He was truly God's king.
It seems that Abigail is already aware of the fact that David is the LORD's. This was either told her by the LORD, or she has heard this from the people who know David well. She is sure that David is destined to be king. She knows that David has lived uprightly before his LORD. Earlier she had asked David to let the blame fall upon her. Now, she is asking for forgiveness from David for those things.
1 Samuel 25:29 "Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, [as out] of the middle of a sling."
"Bound in the bundle of life": This is a metaphor that reflects the custom of binding valuables in a bundle to protect them from injury. The point here was that God cared for His own as a man would his valuable treasure. David, she said, enjoyed the protection of divine providence which destined him for great things. On the other hand, God would fling his enemies away like a stone in a sling-shot.
The custom of binding one's valuables in a "bundle" to protect them from injury is the picture of God "bundling" David to protect him. Abigail's decisive words reminded David that he was one of God's treasures.
She is speaking prophetically of the things that lie in store for those who hate David. This is probably, speaking specifically of Saul, but is also speaking of anyone else who might come against him. Because he has given himself entirely to the LORD, he possesses life eternal. "Bound in the bundle of life" means he is surrounded by life. He is in the protective care of the LORD. The LORD will sling his enemies away from him.
Verses 30-32: "Abigail" sensed the politically tragic results of her wicked husband's foolish actions. She was also sensitive to the Lord's good intentions for "David" and therefore submits herself to the Lord's appointed ruler (verse 41).
1 Samuel 25:30 "And it shall come to pass, when the LORD shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel;"
"Ruler over Israel": Abigail was certain that David would exercise effective rule over Israel after Saul's death. In the meantime, however, she did not want him to do anything to jeopardize his future, endanger his throne, or violate God's will by seeking personal vengeance in anger (verses 33-34).
1 Samuel 25:31 "That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the LORD shall have dealt well with my lord, then remember thine handmaid."
With exquisite grace Abigail wound up her earnest simple words to the king of the future with a reference to the period when those happy days, to which she looked forward with such certainty, should have arrived. Then David must have no deeds of violence, of furious passion, and of shed blood to look back upon. When that golden time should have come, as come it surely would, he must remember then that Abigail, who was now speaking to him, had saved him from the commission of a wild and sinful act. And, in grateful memory for the good service, must then look kindly on her from his throne.
Notice she does not say "if", she says "when". She is assured that David will be king. She is reminding him of the great responsibility of keeping himself completely free of selfish acts. He must not take vengeance for himself in this matter, because he might look back on it with regret. Someone might even accuse him of killing Nabal because of his anger. She reminds him, that God will punish his enemies. She is so sure that he will be king, that she asks for him to remember her.
1 Samuel 25:32 "And David said to Abigail, Blessed [be] the LORD God of Israel, which sent thee this day to meet me:"
Having heard her out, he was overcome with her rhetoric and powerful arguments.
"Blessed be the Lord God of Israel, which sent thee this day to meet me": Who put it into her heart to come out and meet him, and endeavor to avert him from his bad design, which his heart was set upon. He saw plainly the hand of God in it, and in the first place acknowledges the goodness of divine Providence, in directing her to take the step she did.
1 Samuel 25:33 "And blessed [be] thy advice, and blessed [be] thou, which hast kept me this day from coming to [shed] blood, and from avenging myself with mine own hand."
And blessed be thou": I.e. the Lord bless and recompense thee for this thy good advice.
"From coming to shed blood": Which I had sworn to do. Hereby it plainly appears that oaths whereby men bind themselves to any sin are null and void; and as it was a sin to make them, so it is adding sin to sin to perform them.
1 Samuel 25:34 "For in very deed, [as] the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light any that pisseth against the wall."
An oath for the confirmation of what he was about to say.
"Which hath kept me back from hurting thee": From doing any ill to her family, as he intended, though not to her person, his resolution being only to slay the males; but that would have been a hurt, an evil, an affliction to Abigail, from which the Lord in his providence restrained him, and that through her good advice.
"Except thou hadst hasted, and come to meet me": If she had not made quick dispatch in preparing her present, or had stayed to persuade her husband into her measures. If she had delayed a little longer, David would have been at Nabal's house, executing his vengeance on him and his.
"Surely there had not been left unto Nabal, by the morning light, any that pisseth against the wall": For in very deed, as the LORD God of Israel liveth, which hath kept me back from hurting thee, except thou hadst hasted and come to meet me.
David, not only allows her to speak, but receives what she has to say as a message of warning from the LORD. He knows that what she says is right. He blesses the LORD that sent her and blesses her for being brave enough to come with the advice. He admits he was about to kill all of the males with Nabal. He appreciates God for keeping him from shedding blood.
1 Samuel 25:35 "So David received of her hand [that] which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person."
Her present (1 Sam. 25:18); and which he kindly took for his own use, as well as for his men; for it was a present for a prince.
"And said to her, go up in peace to thine house": In peace of mind, having her request granted, and nothing to fear from David and his men. And so might return home with the greatest safety in her own person, with those that were with her, and be under no apprehensions of danger and destruction to Nabal and his family.
"See, I have hearkened to thy voice": To her arguments and reasoning, which were powerful; to her petitions, which were granted; and to her good counsel and advice, which he took.
"And have accepted thy person": Done as she desired, forgave the offence, and so lifted her up, as the word signifies, and made her countenance cheerful. He received her present kindly, and took well all she said and did; and promised to grant her, for the future, anything that lay in his power, whenever she should apply to him (see Job 42:8).
David forgives her for anything she might have done. He accepts the gifts she has sent to him, and sends her home in peace. David greatly admires Abigail.
Verses 36-39: Nabal may have suffered a stroke. Whatever his illness and cause of death, it was a direct consequence for dishonoring God's anointed king.
1 Samuel 25:36 "And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart [was] merry within him, for he [was] very drunken: wherefore she told him nothing, less or more, until the morning light."
As the manner which was upon those solemn occasions. Shameful covetousness and vain care or restrain were met together in him.
"She told him nothing": He then being incapable of admonition, his reason and conscience being both asleep.
She shows great wisdom in not telling him while he was drunk. People who are drunk do not have the capacity to make wise decisions. She lets him enjoy his feast and puts off telling him to a more favorable time.
Verses 37-38: "Heart died ... became as a stone": Intoxicated, Nabal apparently suffered a stroke and became paralyzed until he died.
1 Samuel 25:37 "But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became [as] a stone."
When he had slept, and was become sober, and so capable of attending to and understanding what might be related to him.
"And his wife had told him these things": Recorded in this chapter, before observed.
"That his heart died within him, and he became as a stone": He swooned away, became as cold as a stone, and remained as senseless, spoke not a word, but lay in a stupor. The Jewish writers generally say this was occasioned by the distress and uneasiness the present his wife carried to David gave him. But it is more likely the sense of the danger that was impressed upon his mind, which he had been exposed to through his carriage to David and his men; who, he feared, notwithstanding all his wife said would return and take vengeance on him.
1 Samuel 25:38 "And it came to pass about ten days [after], that the LORD smote Nabal, that he died."
That is to say, that after ten days had passed the Lord put an end to the base life by a second apoplectic stroke. Although the death was a sequel to the selfishness, passion, and the intemperance, it does not appear that anything more than the operation of natural causes occasioned his end here. In the language of these old divinely inspired writers, disease and sickness are often spoken of as the special "shafts" aimed by the Most High, as in fact they are.
This is simply saying that the shock from what she told him caused him to have a heart attack, and ten days later he died. This is the way that the LORD had of removing this evil Nabal. God had taken vengeance for David.
Verses 39-44: Because "David" recognized that "Abigail" was a godly and wise women (compare verses 32-34), and because a marriage to a prominent Calebite would be advantageous to his future position as king in Judah, David took Abigail as wife soon after Nabal's death. Significantly, David would first become king of Judah at Hebron (2 Sam. 2:1-7). Despite its political expediency, David's polygamous marriages (verses 42-43), are not commended by the Scriptures.
1 Samuel 25:39 "And when David heard that Nabal was dead, he said, Blessed [be] the LORD, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the LORD hath returned the wickedness of Nabal upon his own head. And David sent and communed with Abigail, to take her to him to wife."
As he soon might as Maon and Carmel were not far from the wilderness where David was.
"He said, blessed be the Lord, that hath pleaded the cause of my reproach from the hand of Nabal": Not that he rejoiced at the death of Nabal, simply considered, or from a private spirit of revenge. But because of the glory of divine justice, which he had shown to him in vindicating him from the reproach Nabal had cast upon him, and particularly was thankful for what follows.
"And hath kept his servant from evil": From slaying Nabal with his own hand, and doing hurt to his family.
"For the Lord hath returned the wickedness of Nabal upon his own head": And upon no other, none of his family suffered but himself, and which was another cause of thankfulness to David. Had he been suffered to have done as he in his wrath determined, not only Nabal, but all the males in his house, would have been cut off. But now, through the righteous judgment of God, only Nabal suffered, and not any of his family.
"And David sent and communed with Abigail": By his messengers to her; or "concerning" her, about marrying her.
"To take her to him to wife": For being both a beautiful and wise woman, he thought her a proper person to be his wife; which she might lawfully become. Nabal being dead, and Michal, David's wife, being taken from him, and given to another man, with whom she lived in adultery. Or as divorced by David, as the Jews say, David by the law of God was free from her. These messengers were sent by David at a convenient time, at a proper distance from the death of Nabal; and he chose rather to send messengers than to go himself, lest being denied he should be put to shame. She being a rich widow, and he a poor persecuted man, and that her answer might be entirely free and unawed by him, and that it might appear that she was not taken to him by force. Besides, such a method has been always reckoned most honorable with great personages.
David greatly admired Abigail for her courage and her wisdom. She would make him a good wife. David lost no time in making it known he wanted her to be his wife. David's praise went to the LORD for taking vengeance for him.
1 Samuel 25:40 "And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee, to take thee to him to wife.
For though Nabal lived in Maon, yet having possessions in Camel, he had no doubt a house there also; and here Abigail was, and perhaps chose to be after his death, rather than at Maon.
"They spake unto her": Delivered the message to her they were sent with by David.
"Saying, David sent us unto thee, to take thee to him to wife": That is, to speak with her about his marriage to her, to propose it to her, and, if they could prevail upon her, to bring her with them, that David might marry her.
1 Samuel 25:41 "And she arose, and bowed herself on [her] face to the earth, and said, Behold, [let] thine handmaid [be] a servant to wash the feet of the servants of my lord."
As she did before David (1 Sam. 25:23), and did as she would have done had he been present, considering his messengers as representing him and therefore showed the same respect and reverence and did the same honor, as if he had been there in person.
"And said": She expressed herself in such language as if David had been before her.
"Behold, let thine handmaid be a servant to wash the feet of the servants of my lord": Which she said through her great humility, this being one of the meanest services she could be put to. Intimating, that she was so far from being worthy to be the wife of such a man that she was only fit and it would be honor enough for her to perform the meanest services to those that waited upon him. Or her sense is that it would be enough for her to be the wife of one of David's servants, and not his; it being the business of a wife, as Ben Gersom observes to wash the feet of her husband.
1 Samuel 25:42 "And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife."
She had no objection or hesitation in her mind about marrying David but at once consented, and immediately prepared for her journey, having as high an opinion, and as great an esteem of David, as he of her. And though she was rich and he saw this was no obstacle in the way, she knew and believed he would be king of Israel (1 Sam. 25:30); and though he could not support her, she had enough to support herself, and supply him, till he came to the throne.
"And rode upon an ass, with five damsels of hers that went after her": Whom she took with her, partly to wait upon her, and partly for her honor, and the honor of David, whom she was going to marry.
"And she went after the messengers of David": Not following them directly, but sometime after they were gone; partly for the sake of decency, and partly that their going before might acquaint David with the success of their message, and he might prepare to receive Abigail when she came.
"And became his wife": He espoused and married her according to the custom of the times.
The legal time for a widow to mourn was 7 days. It seems that Abigail was as pleased as David was. She humbles herself by saying she is willing to be a servant even to David's servant. This marriage is by mutual agreement. She immediately accepts the proposal of marriage and goes to David, riding an ass. She takes five of her servant girls with her. David seemed secure against Saul at this time.
1 Samuel 25:43 "David also took Ahinoam of Jezreel; and they were also both of them his wives."
"Ahinoam of Jezreel": David's third wife, joining Michal and Abigail. For Jezreel (see note on 29:1).
It was not unusual in that day for a man to have more than one wife. "Ahinoam" means brother of grace.
1 Samuel 25:44 "But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which [was] of Gallim."
"Phalti ... of Gallim": Phalti means "my deliverance". The location of Gallim is unknown, but was probably a few miles north of Jerusalem (see 2 Sam. 3:13-16 for Michal's return to David).
David had been gone from the house of Saul for a very long time. Perhaps Saul thought he would never come back to her, so he gave her to Phalti of Gallim. She is eventually restored to David.
1 Samuel Chapter 25 Continued Questions
1. Not only was Abigail an honorable woman, but ________, as well.
2. How did she greet David?
3. What did she say about her husband's name?
4. Who did Abigail say had stopped David from shedding blood?
5. Why did she say the food she brought was for David's men?
6. What is she prophetically speaking of in verse 29?
7. What does Abigail suggest that David do, instead of going to battle?
8. Does David forgive her?
9. Why did Abigail not tell Nabal, what she had done that night?
10. When she told him later, what happened?
11. When did Nabal die?
12. What did David do, after Nabal died?
13. The legal time for a widow to mourn was _____ ______.
14. How does she humble herself, when she accepts David's marriage proposal?
15. Who else did David marry?
16. What had happened to Michal?
1 Samuel 26:1 "And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, [which is] before Jeshimon?"
Some critics have suggested that chapters 24 and 26 are duplicate accounts of one event in which "David" spared Saul's life. But the details of the two accounts are far too different to be considered variants of one occurrence.
"Hill of Hachilah ... Jeshimon" (see note on 23:19).
We see in this, a striking similarity to the other time the Ziphites revealed to Saul where David was.
1 Samuel 23:19 "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which [is] on the south of Jeshimon?"
This does not however, mean that Saul kept his oath that he made to David earlier. Saul had spells when he was insane. He always showed his madness in hate for David.
1 Samuel 26:2 "Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph."
"Three thousand chosen men" (see 24:2).
The three thousand men were the same amount he had with him before, but that is not unusual. That is the number he kept at readiness with him all the time.
1 Samuel 26:3 "And Saul pitched in the hill of Hachilah, which [is] before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness."
To the wilderness; the very same place where the Ziphites suggested David was.
"But David abode in the wilderness; not in the hill of Hachilah, but in the wilderness of Ziph itself.
"And he saw that Saul came after him into the wilderness; he understood, by some information he had, that Saul had set out from Gibeah, and was coming to seek for him in the wilderness of Ziph. Perhaps Jonathan had given him intelligence; however, he was not quite certain, as appears by what follows.
It appears from this that David was in the wilderness. He was not fleeing from Saul. Probably, David was living in relative safety at this time. He sent scouts out in every direction for safety. It appears that one of them came in and told David that Saul was trying again, to find him and kill him.
Verses 4-25: This incident is similar to the one (in 1 Sam. Chapter 24), but here David was in greater danger because Saul's army surrounded him. Both incidents proved that David was not out to get Saul; he was as threatening as a "flea" (24:14).
1 Samuel 26:4 "David therefore sent out spies, and understood that Saul was come in very deed."
To observe if he was coming or come, and where he was, that he might not be surprised by him. For though David knew the Lord was and would be his protection, he thought it proper to be upon his guard, and to make use of means for his safety.
"And understood that Saul was come in very deed": That he was most certainly come, and come to some certain place; which he himself went to reconnoiter (1 Sam. 26:5).
When they brought word to David that Saul was in the area, David sent out spies to specifically tell him what they were doing and where.
1 Samuel 26:5 "And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him."
"Saul lay": Saul was sleeping in an apparently invulnerable place. He had his commander beside him, inside the camp, surrounded by his entire army.
"Abner" (see note on 14:50).
In the first instance, Saul had come into the cave where David and his men were camped. This time, Saul is in his camp with his men gathered around him for protection. It seems the captain of the host, Abner, was lying very near to Saul. Perhaps this precaution was because of the other incident. Saul felt he was safe from harm because the 3,000 men were encamped around him.
1 Samuel 26:6 "Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee."
"Ahimelech the Hittite": Mentioned only here, he was one of the many mercenaries who formed a part of David's army.
"Abishai the son of Zeruiah, brother to Joab" (see note on 2 Sam. 2:18). He joined with Ahimelech in going down with David into the camp of Saul.
This would take a very brave man to go down in the middle of 3,000 men. David asks both Abishai and Ahimelech to go with him, but only Abishai volunteers to go. His loyalty to David is above an ordinary soldier.
1 Samuel 26:7 "So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him."
"Saul" regularly kept his "spear stuck in the ground" by his head (compare 18:10-11; 19:10; 20:33), which symbolized his royal authority. "David" first took the king's spear, and then returned it (verses 12, 22), in deference to the will of God (compare verses 23-24). Once again, he respected duly established government (Rom. 13:1; Eph. 6:5-8), and spared the king's life (see the note on 24:4-6).
We see that David waited until they were asleep. He and Abishai slipped by those posted to watch, and even slipped through the circle of men surrounding Saul. This spear, near the head of Saul, was the emblem of his authority. This trench he was in should have given some protection as well. It is as if the LORD has caused them to be in a deep sleep.
1 Samuel 26:8 "Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not [smite] him the second time."
Seeing Saul was fast asleep and a spear so near him.
God hath delivered thine enemy into thine hand this day": Or at this time; probably it was night.
"Now therefore let me smite him, I pray thee, with the spear": With Saul's own spear, which was stuck in the ground at his bolster. He remembered that David would not put forth his hand to stay him before, when he had an opportunity. Since now another occurred, he did not move it to him to do it, but begged leave to do it himself. Which he might think would be granted, since there was such a remarkable hand of Providence in it, which seemed to direct to such a step.
"Even to the earth at once, and I will not smite him the second time": Signifying, that he would give such a fatal blow or thrust, that the spear should pierce through him, and fasten him to the ground, that there would be no need to repeat it.
Abishai thought that the LORD had set this up so they could kill Saul and leave. He says to David, "If you do not want to kill him, let me do it". Abishai thinks with one blow from the spear, he can kill Saul and they can get away. The mention of the one blow is explaining he would not even have to wake the others, when he kills Saul.
1 Samuel 26:9 "And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?"
"The Lord's anointed" (see note on 24:6).
David was taught, no doubt, by the prophet Samuel and looked upon the person of Saul as made sacred and inviolable by the royal anointing. Through the anointing Saul had become the possession of Jehovah so only Jehovah, could lawfully take away that sacred life. This he elaborates in the next verse. It is possible that these exalted sentiments respecting the Divine rights of kings were not uttered by David while standing in the dark night among Saul's soldiers by the sleeping king, but subsequently, when he and Abishai were talking the incident over together.
Again, David refuses to kill Saul. He has respect for the office of king, because Saul was ordained of God for that position. He is saying, the men might not punish you, but you would be guilty before God.
1 Samuel 26:10 "David said furthermore, [As] the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish."
"As the Lord liveth": An oath usually associated with life-or-death matters. The sovereign God would decide when, where, and how Saul would perish, not David.
David is depending upon the LORD to kill him as He did Nabal. David expresses, that under no circumstances, will he kill Saul. He is leaving that entirely up to God. He may die of old age or he may die in battle, but it is up to God when he dies.
1 Samuel 26:11 "The LORD forbid that I should stretch forth mine hand against the LORD'S anointed: but, I pray thee, take thou now the spear that [is] at his bolster, and the cruse of water, and let us go."
The Oriental spear had, and still has, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest. This common custom of Arab sheiks was also the practice of the Hebrew chiefs.
"At his bolster": Literally, "at his head". Perhaps Saul as a sovereign had the distinguished luxury of a bolster carried for him. A "cruse of water" is usually, in warm climates, kept near a person's couch, as a drink in the night time is found very refreshing. Saul's cruse would probably be of superior materials, or more richly ornamented than common ones, and therefore by its size or form could be easily distinguished.
1 Samuel 26:12 "So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw [it], nor knew [it], neither awaked: for they [were] all asleep; because a deep sleep from the LORD was fallen upon them."
"The spear and the cruse of water": Like the corner of Saul's robe (24:4), these were taken as proof that David had Saul's life in his hand (verse 16).
"A deep sleep from the Lord": As with Adam (in Gen. 2:21 and Abraham in Gen. 15:12), the Lord caused Saul to be unaware of what was taking place around him.
We remember the spear was right by Saul's head. We must also, realize the spear was a symbol of Saul's authority. It is as if they have stripped him of his authority. The sleep, as we said before, was a deep sleep from the LORD that had fallen on them all. This was the LORD's way of showing that Saul's authority has been removed.
1 Samuel 26:13 "Then David went over to the other side, and stood on the top of a hill afar off; a great space [being] between them:"
To a hill on the other side, opposite to Hachilah, where Saul lay encamped; or "passed over the passage". The valley that lay between the two hills, and perhaps passed over a brook that ran in the valley, which is not unusual; so Josephus says, that he went over a brook and came to the top of a mountain.
"And stood on the top of a hill afar off": He chose the top of an hill, that his voice might be heard at a distance, as it might in a clear air, and still night. And to be afar off, that he might the better make his escape, should an attempt be made to pursue him.
"A great space being between them which was a large valley that lay between the two hills.
1 Samuel 26:14 "And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who [art] thou [that] criest to the king?"
To the army of Saul with a loud voice, that he might be heard.
"And to Abner the son of Ner": Particularly to him, because he was the general of the army.
"Saying, answerest thou not, Abner?" It seems he had called to him more than once, and he had returned no answer; perhaps not being thoroughly awake, or not knowing whose voice it was, and from whence it came.
"Then Abner answered and said, who art thou that criest to the king?" But it does not appear that David called to the king, only to the people, and to Abner their general. Therefore, may be better rendered, "by the king"; that is, near him, or "before him", in his presence. Kimchi and Ben Melech explain it, upon the king, or over him; and the Targum is, at the head of the king. The meaning is how he could act such a part as to call so loud within the king's hearing, as to disturb the king's rest, and awake him out of his sleep.
In this particular place, the voice carried for a good way. David has moved out of the camp to this hill to speak to Saul and his right hand man, Abner. When the voice of David rings out from the mountain they awake and Abner inquires, who this is that is crying out to Saul?
1 Samuel 26:15 "And David said to Abner, [Art] not thou a [valiant] man? and who [is] like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord."
Or a man, a man of great fame for courage and valor, a man of great authority, who had the next post in the army under Saul, but had not behaved like a man worthy of his character and office.
"And who is like to thee in Israel?" None that bare so great a name, or was in so high an office and which therefore should have been careful to have acted according to both.
"Wherefore then hast thou not kept thy lord the king?" taken care to have set a guard about his person while he slept; which perhaps was neglected through a contempt of David and his men, as having no fear of them.
"For there came one of the people in to destroy the king thy lord": That is, there had been one in the camp that night, who had entered there with that view to have destroyed him, had he an opportunity, and which did offer. This was true of Abishai, who no doubt went down with David into the camp with that intent. Though David did not, and therefore he says, "one of the people", not more. For though two went in but only one with that view. David observes to them the danger the king was in and his carefulness of him to preserve his life, to whom only it was owing, and the negligence of Abner, and those under his command.
1 Samuel 26:16 "This thing [is] not good that thou hast done. [As] the LORD liveth, ye [are] worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear [is], and the cruse of water that [was] at his bolster."
Yea, it was very bad, a great fault, and very blameworthy, if he had neglected to set a watch over the king, whose business it was as a general. The words are expressed in a figure called "meiosis", in which less is said than what was intended.
"As the Lord liveth, ye are worthy to die, because ye have not kept your master, the Lord's anointed": If a watch was set, and these had fallen asleep, and neglected their duty, or had deserted their post; which to do was a capital crime, and deserving of death; wherefore he does not say this of Abner, but of the watch.
"And now see where the king's spear is, and the cruse of water that was at his bolster": Which he then held up as proofs and evidences of the truth of what he said, that one had been in the camp and had carried these off, and who could as easily have destroyed the king as to have taken these away. As he came hither with intent to destroy him, would have done it, had he not been prevented by David. All which likewise plainly proved the negligence of Abner, in not setting a watch about his master, or the negligence of the watch that was set.
David directs his statement to the negligence of Abner in protecting the king from harm. Abner was the commander of Saul's army.
He was supposedly, the greatest of Saul's soldiers. The question is, if he is that strong and brave, how did David and Abishai slip into the camp and take the king's spear? Of course we know that it was the LORD. Abner cannot answer this.
1 Samuel 26:17 "And Saul knew David's voice, and said, [Is] this thy voice, my son David? And David said, [It is] my voice, my lord, O king."
The account is most natural throughout. (1 Sam. 26:7), speaks of the enterprise being undertaken "by night," when the soldiers of Saul had fallen into "a deep sleep" (1 Sam. 26:12). When David on his return stood on the opposite ridge, it was still, no doubt, the dawn of early morning. So Saul speaks of hearing that voice of David so well known to him, and which once he so dearly loved. He could not as yet discern the figure of his former friend.
Saul has heard that voice so many times before. He recognizes the voice of David. He loves David, when the evil spirit sent from God is not tormenting him. He even speaks of David as his son here. Saul is aware that David could have killed him this second time and he did not.
Verses 18-19: David did not believe himself guilty of wrongdoing but acknowledged the possibility that God was behind Saul's attacks. He was ready to repent of any transgression, an attitude that again revealed his humility.
1 Samuel 26:18 "And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil [is] in mine hand?"
He is suggesting that it was both below him to do it, and against his interests. For David was his servant, and he would gladly have continued in his service, and done his business, but he drove him from it, and pursued him as a traitor, when he had not been guilty of any offence to his knowledge.
"For what have I done? or what evil is in mine hand?" What crime had he committed, that he was pursued after this manner, and his life sought for? What had he done worthy of death? Having a clear conscience, he could boldly ask these questions.
1 Samuel 26:19 "Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods."
"If the Lord ... the children of men": David set forth two possibilities for why Saul was pursuing him. First, David had sinned against the Lord. If that was the case, he was willing to offer a sacrifice for atonement. Second, evil men had caused Saul's hostility toward David. If that were the case, these men should be judged.
"The inheritance of the Lord": I.e., the land of Israel (compare 2 Sam. 20:19; 21:3).
"Go, serve other gods": David's exile from the land was virtually equivalent to forcing him to abandon the worship of the Lord, for there were no sanctuaries to the Lord outside of Israelite territory.
This is a very good question? Why is Saul trying to destroy David? Certainly, it is not for any harm that David has ever done to Saul. David has been faithful to Saul. He and Saul have actually had the same enemy (the Philistines). David knows that his heart is right with Saul, and especially with the LORD. He challenges Saul to examine what has caused him to be intent on killing David. We know that it is jealousy, because Saul knows the LORD is taking the kingship away from him and giving it to David. David asks Saul to seek the LORD's will in this. If he has sinned; the LORD will accept an offering for the sin. David also speaks a curse on the people who influence Saul to do wrong.
1 Samuel 26:20 "Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains."
"Flea ... partridge": The flea represents something that was worthless and the partridge something that was impossible to catch. Saul was wasting his time with his pursuit of David.
David is saying, here, that his little army of six hundred men are small compared to this hand- picked army of three thousand of Saul's men. It is like a hunter with a gun, who goes out in combat against an animal who has no weapon. Only the LORD, Himself, has kept David from death.
1 Samuel 26:21 "Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly."
"I have sinned" (as in 24:17), Saul confessed his sin and wrongdoing. Although Saul may have been sincere, he could not be trusted and David wisely did not accept his invitation to return with him.
"I have played the fool": Saul had been foolish in his actions toward David, as had Nabal.
Even though Saul acknowledged his sin in hunting down David (as in 24:17), David feared for his life (27:1). Saul was so consumed with keeping the throne that he lost touch with reality.
The return of David, at this point, would have been an impossibility, because of the women involved. David had taken two wives and Saul had torn Michal away and given her to another to wife. Saul's promises are not to be trusted either. He had sworn with an oath before the LORD before, and yet he came against David again. At the moment he might feel remorse, but his jealousy causes these outbursts against David. This is probably not true repentance on Saul's part, but an admission of their bungling their attempt to kill David.
1 Samuel 26:22 "And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it."
And which perhaps was his scepter, which David therefore would not keep, lest it should be thought or said that he had deprived him of an ensign of his royalty, and be interpreted as a token of his design to seize his crown and throne.
"And let one of the young men come over and fetch it": Notwithstanding the acknowledgment Saul had made of his sin and folly, David did not choose to carry the spear to him. Not caring to trust him, and put himself into his hands, lest the evil spirit should return and come upon him suddenly, and alter his disposition and carriage. Or would he send any of his men with it, whose lives were dear to him, lest they should be seized as traitors, but desires one of Saul's men might be sent for it.
The exciting thing here is the authority of the king was in David's hand. He allows this emblem of authority to be returned to Saul. It is as if it is by David's permission that Saul's authority is restored. This really shows that the true power and authority are in David's hand.
1 Samuel 26:23 "The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD'S anointed."
Or recompense every man that deals justly and faithfully with others, as he had done with Saul. Or the Lord, who is just and faithful to his promises, reward the men that act the good and upright part; and this was a prayer of faith; for David doubted not that, though Saul might fail, yet God could not.
For the Lord delivered thee into my hand this day; or "into a hand" into the hand of Abishai, who had it in his power to slay him, when he went and took the spear that was at his bolster, and would have done it, but David suffered him not.
"But I would not stretch forth my hand against the Lord's anointed; nor suffer another to stretch forth his hand against him; so careful and tender was he of his life.
"Righteousness" is a gift from God. It means the person is in right standing with the LORD. David recognizes that his power, strength, righteousness, and faithfulness are of the LORD. It is the LORD who delivered Saul into the hands of David. In the end, it is the LORD who is the judge. He it is that brings one down and lifts another up. David would not lift his hand against Saul in respect for the office that the LORD had anointed Saul to. David has tremendous respect for the LORD.
1 Samuel 26:24 "And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation."
Or "magnified"; and made great account of, as being the life of the king of Israel, and the Lord's anointed, and so spared.
"So let my life be much set by in the eyes of the Lord": He does not say in the eyes of Saul, as it should have been by way of retaliation, and as it might have been expected he would have said. But he had no dependence on Saul, nor expected justice to be done him by him. But he prays that his life might be precious in the sight of Lord, and taken care of, and protected by him, as he believed it would.
"And let him deliver me out of all tribulation": For as yet he did not think himself quite out of it, notwithstanding all that Saul had said. But believed the Lord would deliver him in due time; from him alone he looked for it, and on him he depended.
David realizes the divine protection of his life by the LORD. David had not harmed Saul, because of his spiritual conviction. David asks the LORD for even more divine protection, because of his spiritual convictions. David places his safety in the hands of the LORD. It is the LORD who is the Deliverer of us all.
1 Samuel 26:25 "Then Saul said to David, Blessed [be] thou, my son David: thou shalt both do great [things], and also shalt still prevail. So David went on his way, and Saul returned to his place."
"Still prevail": Saul recognized the certain success of David's future as Israel's king (24:20).
It is interesting to me, that even though Saul says all of these wonderful things, the spirit within David will not allow him to place himself in the hands of Saul. Saul does, in a sense, speak a blessing on David. He does not really keep his word however. Saul is totally consumed by the evil spirit. His heart would still desire to be rid of David so he and his family could remain king.
1 Samuel Chapter 26 Questions
1. Who reported to Saul where David was?
2. How many men did Saul have with him?
3. Where was David, when he realized Saul had come after him?
4. Who was there to protect Saul?
5. Where was Saul sleeping?
6. Who did David ask to go with him into Saul's camp?
7. Who agreed to go?
8. When did David come into Saul's camp?
9. Where was Saul's spear?
10. Why did Abishai think he should kill Saul?
11. What was David's answer to Abishai's request to kill him?
12. Why did David not want him killed?
13. Who does David believe will smite Saul?
14. What did David take from Saul?
15. Why did this not wake Saul's men?
16. What did Saul's spear symbolize?
17. What was the LORD showing in the removal of Saul's spear?
18. Where did David go, before he cried out to Saul?
19. Who did David direct his message to?
20. How had Saul recognized David in the dark?
21. What does David ask Saul?
22. Who does David say is to be cursed?
23. Who is Saul's and David's mutual enemy?
24. What does David call himself in verse 20?
25. What does Saul reply to David?
26. What did David tell Saul to do, to get his spear back?
27. "Righteousness" is a _________ from ______.
28. What does it mean?
29. What does David realize in verse 24?
30. Where did they each go, after this meeting?
1 Samuel 27:1 "And David said in his heart, I shall now perish one day by the hand of Saul: [there is] nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand."
"By the hand of Saul": In direct contrast to Saul's word that David would prevail (26:25), David thought that Saul would ultimately kill him. This anxious thinking and the fear that fell upon him explain David's actions in this chapter. God had told him to stay in Judah (22:5), but he was afraid and sought protection again among the Philistine enemies of Israel (compare 21:10-15).
Even though the encounters with Saul had been victorious for David, he still felt that sometime Saul would be able to capture him. There was just so much area here for David to hide in and Saul knew of those places. Perhaps, David was a little afraid that Saul's cruelty might cause him to finally kill Saul. David did not want to do this, because Saul was anointed of God. Now David has two wives to think of, as well as himself. He believes Saul will forget him if he goes to another country to live. David would rather face his enemies the Philistines, than to chance killing Saul.
Verses 2-3: If this is the same "Achish" (as in 21:10), it is unclear why David found favor with him this time and not previously. Perhaps Achish was so impressed with David's cleverness that he was willing to overlook his previous deception. Or maybe David's "battalion" of 600 fighting men appealed to him because they would be obligated to ally with Achish in battle. At any rate, David's time with the Philistines kept him safe from Saul and allowed him to learn Philistine battle techniques and culture that would help him later.
1 Samuel 27:2 "And David arose, and he passed over with the six hundred men that [were] with him unto Achish, the son of Maoch, king of Gath."
From the place where he was.
"And he passed over": The borders of land of Canaan.
"With the six hundred men that were with him": Having neither lost any, nor had any added to him, since he was at Keilah (1 Sam. 23:13).
"Unto Achish, the son of Maoch, king of Gath": Whether this was the same Achish David was with before (1 Sam. 21:10), is not certain. It seems as if he was not the same, since he is described as the son of Maoch, as if it was to distinguish him from him, though it is not improbable that he was the same person. Some think that he is described not from his father, but from his mother, whose name was Maacha.
The circumstances of David were now very much altered from what they were when he went to Gath before. Then he went secretly, now openly; then as a person unknown, now as well known; then alone, now with six hundred men; then when discovered he was seized by the princes of Gath, and brought before the king, and was driven from his presence. But now he came either at the invitation of Achish, hearing how he had been treated by Saul. And thinking to attach him to his interest, and make him more and more the enemy of Saul. And so free himself from a very powerful one, and of whose wisdom and prudence, and military skill, and courage, and valor, he might hope to avail himself. David sent an embassy to him, to treat with him about his coming into his country, and settlement in it, and terms to mutual satisfaction were agreed upon.
David had sought and found refuge with Achish of Gath. The last time that David was here, he did not have the 600 men and their families with them. Now they are a force to be reckoned with. The king showed more respect for David this time.
1 Samuel 27:3 "And David dwelt with Achish at Gath, he and his men, every man with his household, [even] David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife."
"Two wives": His third wife, Michal, had been temporarily given to another man by Saul (cf. 25:44).
The fact that they all had their families with them, made it evident they had moved from their homeland to Gath. David brought both of his wives as well. David's wife, Michal, was given by Saul to another man. David had married Abigail after God killed Nabal. We have not learned much about Ahinoam at this point, except that she was from Jezreel. She and Abigail will be captured in a war with the Amalekites and David will rescue them. She is also the mother of David's first son, Amnon.
Verses 4-7: To ask a king for land was common practice. David may have had mixed motives, desiring to simultaneously have authority over a territory and remove himself from Gath and the king's oversight.
1 Samuel 27:4 "And it was told Saul that David was fled to Gath: and he sought no more again for him."
"He sought no more again for him": Saul was no longer able to pursue David since he was out of the land of Israel.
It was not so much that David had fled to Gath that stopped Saul from pursuing him. It was the fact that David, all of his men and their families have gone to Gath. Saul would not invade the Philistines to chase David down either. For the time being, Saul feels that he is not threatened by David.
1 Samuel 27:5 "And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee?"
"The royal city": I.e., Gath. David requested a city of his own in the country so that he could be free from the constant surveillance to which he was exposed in Gath, and so that he could avoid the pagan influence of the Philistine city.
It is not explained in detail, why Achish allowed David to live in peace with the Philistines. We do however; know that the Philistines were enemies of Saul. They might have thought that David would help them fight Saul. It could have, also been a fear of David. They knew that something had caused David and his 600 men to be able to avoid capture by Saul's chosen 3,000 men. David speaks of himself as servant to Achish in the verse above. We know it would have been a great expense to care for this large mass of people with David. Part of the request for a city, was so David and his men could support their families themselves. Other than that, they would not be constantly watched by Achish's men.
Verses 6-7: David resided in "Ziklag" until the death of Saul (2 Sam. 1:1-4). The city was in the southern part of the land, and by rights, it belonged to "Judah" rather than Philistia. Ziklag was later captured and controlled by the Philistines, but they never occupied the city. They left its inhabitants, descendants of Simeon, to live there.
1 Samuel 27:6 "Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Judah unto this day."
"Ziklag": This was a city located about 13 miles northwest of Beer-sheba that had been an Israelite possession (Joshua 15:31; 19:5), but was then under Philistine control.
"Unto this day": Ziklag became a part of Judah and was still so at the time of the writing of Samuel, which is clearly in the post-Solomonic, divided kingdom era.
This seemed to be a very good idea by Achish, and he gave David and his men Ziklag. Ziklag was a town in the Negeb. It was originally in the south country of Judah. Up until the time of the Babylonian captivity, it remained part of Judah.
1 Samuel 27:7 "And the time that David dwelt in the country of the Philistines was a full year and four months."
"Full year and four months": For 16 months David was able to deceive Achish concerning his actions. He remained there until after Saul's death when he moved to Hebron (2 Sam. 1:1; 2:1-2).
This seemed to be a time of peace and rest from war. The scholars all argue about the time that David was in the land of the Philistines. It is not important the length of time for our study here. We do know that it was a period of rest.
Verses 8-12: David's reports led Achish to believe that David was raiding Israelite territories. In reality, David was raiding Philistine territories according to the instructions given to Joshua (Joshua 6:17, 21). In this, David remained loyal to Israel, while gaining Achish's trust, displaying the future king's cleverness as he outwitted an enemy king who wished to harm God's people.
1 Samuel 27:8 "And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites: for those [nations were] of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt."
"Geshurites ... Gezrites ... Amalekites": These peoples lived in southern Canaan and northern Sinai.
"Shur ... Egypt" (see note on 15:7).
The Geshurites lived in the high country. The Amalekites, Gezrites, and the Geshurites were Bedouins, who were wanderers.
1 Samuel 27:9 "And David smote the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned, and came to Achish."
"Left neither man nor woman alive": David left no survivors from his raids in order that Achish might not learn the true nature of his desert exploits (see verse 11).
This attack was strictly to sustain his men and their families. Of course, the groups mentioned were heathen people and God had told the Israelites long ago to destroy them off the land. The animals were saved as food and industry for David's men. When David returned to Achish, it was probably to share the spoil with Achish. When you have just received a gift, it is difficult to find fault with the gift giver.
1 Samuel 27:10 "And Achish said, Whither have ye made a road to day? And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites."
"Judah ... Jerahmeelites ... Kenites": The regions south of the hill country centering around Beer-sheba. This region was far enough away from Gath so that Achish would be ignorant of David's movements. David implied to Achish that the hostility of Judah toward David was increasing, while in fact he was gaining the appreciation and loyalty of Judah toward himself by raiding their wilderness neighbors. Achish thought David was more securely his servant as his own people turned against him (verses 2-4), but just the opposite was true.
The question that is asked of David by Achish is where he had fought today? It seemed the raids on the evil people occurred often. The people David mentioned above are of Judah. The Kenites were in alliance with Judah. David did not tell exactly the truth here.
1 Samuel 27:11 "And David saved neither man nor woman alive, to bring [tidings] to Gath, saying, Lest they should tell on us, saying, So did David, and so [will be] his manner all the while he dwelleth in the country of the Philistines."
How David had fallen upon these people, and destroyed great numbers of them, and carried off their substance; which would have given great offence to Achish, and caused him to have driven him out of his country once more. Though Abarbinel is of the opinion that these Geshurites were haters and enemies of Achish, therefore were smitten and spoiled by David. Or otherwise it would have been such a piece of perfidy, rebellion, and ingratitude, as most have made the name of David to stink, since it could not but be known sooner or later.
But being the enemies of Achish, no notice was taken of it afterwards, nor inquiry made about it, nor was any complaint made of it, by any of their neighbors. Nor does he suppose they were all cut off, and much less that this was done that it might not be told in Gath what destruction he had made. But that the sense is that he did not carry the captives to Gath, to be disposed of there. For they would have told from whence they came, and so have contradicted what David said. And what he would have Achish understand, as if he had been out against and smote some of the cities of Judah, that he might place the greater confidence in him. Which end would not have been answered, if he had brought any of them to Gath. And so, the words may be read without the supplement we make, "spared neither man nor woman alive to bring to Gath": and so could tell no tales.
"Saying, lest they should tell on us, saying, so did David": In such and such places, such numbers of people he destroyed, and such quantities of cattle and goods he carried off.
"And so will be his manner all the while he dwelleth in the country of the Philistines": This is what may be expected will be done by him in one place or another, as long as he stays here; nothing will be heard but of desolation and destruction, in some part of the country of the Philistines or another. Or among those that were tributaries to them; so that it was not safe that he should be allowed to abide in it.
David killed all the people, so they would not be able to come and report to Achish, that they were not from Judah at all. David knew the Philistines would have to attack him if they knew who he had killed. David was dwelling in the land of the Philistines, but they were his enemies.
1 Samuel 27:12 "And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever."
"David" pretended allegiance to "Achish" while fighting the enemies of Judah. The time spent in Ziklag would give him valuable military and diplomatic experience for the time when he would become king. It would also increase the number of his forces (compare 1 Chron. 12:1-7).
David had Achish believing that the people he killed were Israelites. Achish knew the hatred would be turned to David if he had killed his own people. Achish felt that David would fight with him against the Israelites. He felt safe while David lived near him. He felt that David could not go home now, so he would have David to serve him.
1 Samuel Chapter 27 Questions
1. In verse 14, Christians are called what?
2. When we let our light shine, what does the world see in our lives?
3. Who gets the glory?
4. Who is the Light spoken of by John in the book of John?
5. Besides being called Light, what was He called?
6. If we say we are Christians and walk in darkness, what is said of us?
7. What cleanses us from all sin?
8. Jesus said He did not come to destroy the law, but to do what?
9. The law and the Old Testament are a type and shadow of what?
10. Jesus is not a destroyer, but a what?
11. A teacher and a doer of the law shall be called what in heaven?
12. What, besides God's love, should we teach?
13. What 2 groups must our righteousness exceed?
14. What were these 2 groups well known for?
15. What kind of walk is pleasing unto God?
16. What is wrong if we dread going to church?
17. What are 2 meanings of "Raca"?
18. The word translated "fool" in chapter 5, means what?
19. What kind of offering will God not accept?
20. If we take communion with bitterness in our hearts, what 2 things might happen?
21. In verse 25, we are to agree with adversaries quickly, so this will not happen. What is it?
22. What should 2 Christians, who have a problem, do?
23. Who is really Judge?
1 Samuel 28:1 "And it came to pass in those days, that the Philistines gathered their armies together for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly, that thou shalt go out with me to battle, thou and thy men."
"Know thou assuredly": The kindness showed to David and his men by Achish in Gath was not without expectation of reciprocation. This phrase seems to presuppose an understanding of this expectation.
Living in Philistine territory obligated David and his men to fight for Achish.
This is the first time since David had been with Achish that he had insisted on David going to battle with him against Israel. If David is going to remain in their land, he will be expected to fight on the side of Achish.
1 Samuel 28:2 "And David said to Achish, Surely thou shalt know what thy servant can do. And Achish said to David, Therefore will I make thee keeper of mine head for ever."
Achish so trusted David that he made David one of his bodyguards ("keeper of mine head").
What thy servant can do": Being a man of honor, David would not fail to help those who had shown him kindness. David was drawing attention to the fact the he had proven himself as a valiant and successful warrior and was assuring Achish of his fidelity and ability.
"Keeper": In light of David's victory over Goliath (17:49-54), and imagined bad reputation among the Israelites, Achish was expressing considerable trust in David's loyalty and ability.
Achish thinks the statement that David made, indicates that he will go with them into battle. Achish makes David his personal body guard.
Verses 3-13: Having deprived himself of every legitimate men's spiritual input as a result of his own disobedience and rebellion, Saul walked in foolishness again by seeking out the very resource (a medium), he had previously removed from the land. Saul swore to the medium an oath of safety by the very God that he was disobeying even then. Yet the inexorable curiosity of Saul to consult Samuel, in spite of Samuel's death, was satisfied by the medium's willingness to "bring up" Samuel.
1 Samuel 28:3 "Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land."
"Familiar spirits, and the wizards": By divine law, they were banned from Israel (Deut. 18:11), and Israel was not to be defiled by them (Lev. 19:31). Turning to them was tantamount to playing the harlot and would result in God setting His face against the person and cutting him off from among His people (Lev. 20:27). Even Saul understood this and had previously dealt with the issue (see verse 9).
We studied before, how Saul did many things pleasing unto God. He just did not do all things pleasing unto God. He kept God's commandments when it was to his advantage. Samuel was dead, so Saul could not get him to call upon God for him. The people with familiar spirits got their information from other sources, so Saul had gotten rid of them. These people should have been done away with, because they were agents of the devil, himself.
1 Samuel 28:4 "And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa."
"Shunem": Situated southwest of the hill of Moreh and 16 miles southwest of the Sea of Galilee; the Philistines designated it as their camp site.
"Gilboa": the mountain range beginning 5 miles south of Shunem and extending southwards along the eastern edge of the plain of Jezreel (see note on 31:1).
1 Samuel 28:5 "And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled."
Saul experienced the kind of overwhelming terror that people feel when they are estranged from God. Those who walk with God do not need to fear anything (Psalm 27:1-3).
"His heart greatly trembled": Saul had hidden himself when he was chosen by lot to be king (10:22). When the Spirit of the Lord came upon him, he was changed (10:6), but after the Spirit departed (16:14), he as afraid and dismayed by Goliath (17:11, 24). He feared at Gilgal when faced by the overwhelming size of the Philistine army (13:11-12). Saul was also afraid of David because he knew that the Lord was with David (18:12, 29). But Saul was to fear God (12:24), not people.
Saul was afraid, because this time he did not have the advantage. He liked to fight when he had five times as many men as his enemies. These Philistines had many men. His heart trembled for fear he would lose this battle. This confrontation would take place on the soil of Israel. It was actually in the land of Issachar.
1 Samuel 28:6 "And when Saul inquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets."
The three ways to determine the will of the Lord in the Old Testament were "dreams," the "Urim" and Thummim, and the "prophets." Saul tried all three. The original Urim was with Abiathar, who was with David (23:2, 6, 9), so Saul must have fabricated one for his own use. Even though Saul thought to seek the Lord, he did so in the wrong way and with a heart far from God, and he received no answer.
The Urim was used by the priest as a means of inquiring of the Lord (Num. 27:21). It was originally put in the breastpiece of judgment with the Thummim and worn over Aaron's heart when he went in before the Lord (see note on Exodus 28:30). Somehow, unknown to us, God revealed His will by it. Prophets were formerly called seers (9:9), and were used as a reference for inquiring of the Lord. God also used prophets to declare His Word when people were not interested in it (Amos 7:12-13). Since Saul had rejected the Lord, God had rejected him (15:23). Saul appears to have had no court prophet in the manner that Gad and Nathan were to David (22:5; 1 Samuel chapter 12); and by this time, the ephod with the Urim was in David's possession by virtue of Abiathar the priest (23:6).
This was the most frightening thing of all. He prayed to the LORD and got no answer at all. Now, he knows the LORD has removed His blessing. The Urim, on the garment of the high priest, was one of the things God spoke to His people through. All of this is very frightening.
Verses 7-9: Saul knew that consulting mediums was wrong, which is why he outlawed the practice (28:3; Lev. 19:31), and came to her "by night". But he was so desperate for answers, he did it anyway. Desperation dilutes a person's ability to make wise decisions.
1 Samuel 28:7 "Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, [there is] a woman that hath a familiar spirit at En-dor."
"Seek me a woman that hath a familiar spirit": In Saul's desperation, he sought the very source that he had formerly removed from the land (28:3). In spite of the ban, Saul's servant knew exactly where to find a medium.
"En-dor": Located about 3.5 miles northwest of Shunem between Mt. Tabor and the Hill of Moreh. Saul risked his life by venturing into the Philistine-held territory to seek out the counsel of the medium; thus he went in disguise by night (verse 8).
Necromancy was strictly forbidden by the Law of Moses (Lev. 19:31). Although "Saul" had instituted a purge against all forms of spiritism, apparently this spiritist medium had escaped previous notice.
It appears that Saul wanted a message of hope from somewhere, even if it is from a woman with a familiar spirit. He had been very opposed to these people, and drove them out at one time. Saul was a man who did whatever was to his advantage, whether it was of God, or not. It is interesting that his men knew of this witch of En-dor.
1 Samuel 28:8 "And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me [him] up, whom I shall name unto thee."
Stripped himself of his royal robes, or military apparel, as supreme commander, and clothed himself in the habit of a peasant or a common soldier; and this not only that he might not be known by the woman, but that he might pass from his army incognito, and it might not be known that he was gone, and especially where he was gone.
"And he went, and two men with him": These, according to the tradition of the Jews, were Abner and Amasa. But it is not probable that Saul should leave his army destitute of their general at such a time as this.
"And they came to the woman by night": Not only that they might not be seen, but because it was a work of darkness they were going about, and it was only in the night season that such persons exercised their black art. Though the Jews say it was day, only because of their distress it was like tonight with them; but the literal sense is best.
"And he said, I pray thee divine unto me by the familiar spirit": Exercise her art of divination, by the assistance of the familiar spirit she conversed with.
"And bring me up whom I shall name unto thee": That is, from the dead; for necromancy was the kind of divination she professed; and such persons pretended to have a power to bring up a deceased person, and consult with him about secret and future things.
This shows just how badly Saul was disturbed about this battle. His disguise was so the woman would not recognize him. She might not help him if she recognized who he was. The two men with him were to keep him safe from his enemies. Divination was forbidden to Jews, yet it seemed many Israelites went to her, to divine for them.
Deuteronomy 18:10-12 "There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch," "Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer." "For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee."
Saul is trying to see a vision of a dead person. Many people go to séances today to try to do the same thing. In both cases, this is very evil.
1 Samuel 28:9 "And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?"
For his speech and garb discovered him to be an Israelite, and therefore acquainted with these matters.
"To cause me to die": By accusing me to Saul as guilty of a capital crime.
1 Samuel 28:10 "And Saul sware to her by the LORD, saying, [As] the LORD liveth, there shall no punishment happen to thee for this thing."
"Sware to her by the Lord": Though blatantly walking in disobedience to God, it is ironic that Saul would swear by the very existence of the Lord as a means of assuring his credibility to the medium. Even more, Saul swore that no punishment would come upon her when the Levitical law required her to be stoned to death (Lev. 20:27).
At one time, early in the reign of Saul, he had tried to keep the commandments of the law. He just recently, had done away with all of those with familiar spirits that he knew of. This woman realizes this is Saul. She makes him swear that no harm will come to her, before she will divine for him. These evil people do have some power, but it is from the devil.
Verses 11-19: The biblical writer seems to believe that the medium's vision truly was Samuel in spirit form rather than an evil spirit. The fact that his prophecy proved true further supports this view.
1 Samuel 28:11 "Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel."
"Bring up": To "bring up" the dead (verse 15), was common terminology used by the necromancers in the ancient Near East for bringing back the spirit of the deceased so as to gain information from him. Accordingly, the term does not necessarily point to Sheol as the common receptacle in the earth of all disembodied spirits, good or bad, as sometimes taught.
1 Samuel 28:12 "And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou [art] Saul."
"The woman saw Samuel": Though questions have arisen as to the nature of Samuel's appearance, the text clearly indicates that Samuel, not an apparition, was evident to the eyes of the medium. God miraculously permitted the actual spirit of Samuel to speak (verses 16-19). Because she understood her inability to raise the dead in this manner, she immediately knew:
(1) That it must have been by the power of God; and
(2) That her disguised inquirer must be Saul.
The appearance of "Samuel" has been explained by conservative theologians as either a hoax, a demonic impersonation of Samuel, or as a genuine appearance of the prophet. Whatever view one holds, certainly God, not the spiritist witch of Endor, controlled the circumstances and utilized them to announce Saul's imminent demise at the hands of the Philistines (verse 19; (see the note on 1 Chron. 10:13-14).
She must go through with her claim to be able to bring back dead people, so she asks Saul who does he want to see. He says Samuel. When she had a vision of Samuel, she believes she was doomed. Samuel had guided Saul in the past and Saul wanted his help here.
Verses 13-15: In the ancient Near East spiritist mediums used the term "gods" to refer to disembodied spirits. In Samuel's case the term would particularly signify one who had exercised considerable authority while still on earth (Psalm 82:6). Disquieting the dead was a term used in the Phoenician inscriptions of those who looted the graves of the dead. Here it appears to be referring to arousing the deceased, to "bring" him "up." All of the terms found (in chapter 28), are employed by the necromancers as technical words in their trade; they do not in themselves prove the validity of their craft.
1 Samuel 28:13 And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.
"I saw gods ascending out of the earth": The word translated "divine being" is actually the Hebrew word meaning "God, gods, angel, ruler, or judge." It can also be used to designate a likeness to one of these. From the medium's perspective, Samuel appeared to be "like a divine being" ascending out of the earth. There is no other such miracle as this in all of Scripture.
It seems that Saul had not seen the vision of Samuel. He believes this woman with the familiar spirit had, however. This is why he asks her what she saw. Notice, this is not God she saw rising. This possibly had to do with the spirits she had conjured up.
1 Samuel 28:14 "And he said unto her, What form [is] he of? And she said, An old man cometh up; and he [is] covered with a mantle. And Saul perceived that it [was] Samuel, and he stooped with [his] face to the ground, and bowed himself."
"An old man ... covered with a mantle": Obviously age and clothing do not exist in the realm of the spirits of those who have died, but God miraculously gave such appearances so that Saul was able to perceive that the spirit was Samuel. The question arises whether all believers will remain in the form they were in when they died. Samuel may have been as such simply for the benefit of Saul, or he might be in this state until he receives his resurrection body. Since Scripture teaches that the resurrection of Old Testament saints is yet future (see Dan. 12:1-2), Samuel must have temporarily been in this condition solely for the benefit of Saul.
Saul is convinced she had seen Samuel. He bows to Samuel.
1 Samuel 28:15 "And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do."
"Disquieted me": Samuel's comment expresses agitation caused by Saul's efforts to contact him since living humanity was not allowed to seek out discussions with the dead (Deut. 18:11; Lev. 20:6). Witchcraft puts the seeker in contact with demons impersonating those who are being sought, since the dead person cannot ordinarily be contacted, except in this unique case.
"Disquieted" means troubled. It appears that somehow, Saul is speaking to Samuel. It also appears that Samuel is answering Saul. Saul had called on Samuel, because Samuel had been his friend. He knows and respects what Samuel says. Saul tried to pray to God, and God would not answer him. His only help was in Samuel.
1 Samuel 28:16 "Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy?"
Whom thou knowest to have been a prophet of the Lord, and therefore can say nothing more or less than what comes from him, and is according to his will, if anything at all.
"Seeing the Lord is departed from thee": As Saul himself owned: to which he adds.
"And is become thine enemy": To make his case appear still more desperate.
"Thine enemy" (see 15:26-35).
1 Samuel 28:17 "And the LORD hath done to him, as he spake by me: for the LORD hath rent the kingdom out of thine hand, and given it to thy neighbor, [even] to David:"
Render, as in margin of the English Version, the Lord hath done or performed for Himself.
"And given it to thy neighbor, even to David": An evil spirit personating Samuel would not have spoken thus; he would not have wished to help David, "the man after God's own heart," to the throne of Israel. Nor would an evil spirit have spoken in such solemn terms of the punishment due to rebellion against God. Bishop Wordsworth, who argues against the supposition that the visible representation at Gilgal, as Abarbinel thinks; which is the first thing for which the kingdom was threatened to be taken from him (1 Sam. 13:13).
There was nothing Samuel could do. God had decided long ago to take the kingdom from Saul, and give it to David. From the very early days, Saul had disobeyed God. He had kept part of the commandments, but not all. He was not sold out to God. Saul was his own god. He felt anything he did was alright because he had been anointed. Samuel is not more powerful than God. Samuel had always tried to do exactly as God had told him to do. He would not help Saul here, even if he could.
1 Samuel 28:18 "Because thou obeyedst not the voice of the LORD, nor executedst his fierce wrath upon Amalek, therefore hath the LORD done this thing unto thee this day."
At Gilgal, as Abarbinel thinks; which is the first thing for which the kingdom was threatened to be taken from him (1 Sam. 13:13).
"Nor executedst his fierce wrath upon Amalek": In sparing Agag, and the best of the cattle (1 Sam. 15:9).
"Therefore hath the Lord done this thing unto thee this day": Forsaken him, rent his kingdom from him, and would deliver him into the hands of the Philistines.
Saul had rebelled against the commandments of God. Rebellion is akin to witchcraft. Even this terrible thing Saul has done here is another very bad thing to do. He has not been king in the sight of God since he disobeyed in the battle with Amalek. Saul tried to justify himself then, and is actually trying to justify coming to a woman with familiar spirits here.
1 Samuel 28:19 "Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and tomorrow [shalt] thou and thy sons [be] with me: the LORD also shall deliver the host of Israel into the hand of the Philistines."
"Be with me": This could mean with him in "the abode of the dead." There is no doubt that Samuel meant this to serve as a premonition of Saul's soon death.
Saul and his sons will be dead tomorrow. The Philistines will win this battle against these Israelites because God is not with them. It is punishment from the LORD that causes the Philistines to win. The other Israelites that are not killed, will be captured by the Philistines.
1 Samuel 28:20 "Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night."
"No strength in him": Already afraid with a heart that "trembled greatly" because of the philistines (verse 5), Saul's fear was so heightened by the words of Samuel that he was completely deprived of strength and vigor, which was reinforced by a lack of nourishment. The woman met his physical needs, and he returned to his camp to await his doom (verses 21-25).
This just means that Saul fell face first on the earth. He either fainted from fear or exhaustion, or both. He had eaten no bread, because he was trying to get an answer from God. The answer he got was not what he wanted to hear.
1 Samuel 28:21 "And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me."
Having left him and the apparition in a room by themselves to converse together and perhaps on hearing him fall to the ground came in.
"And saw that he was sore troubled": By his lying on the ground, and the agonies he seemed to be in, and the uneasiness that sat upon his countenance.
"And said unto him, behold, thine handmaid hath obeyed thy voice": In divining by her familiar spirit for him, and in bringing up Samuel to him, as he desired.
"And I have put my life in my hand": Exposed it to the utmost danger, since a person of her profession, and token in the exercise of it, was punishable with death. Especially since she was in the greater danger, as it was Saul himself, who had by an edict expelled all such persons from his dominions, who now employed her, as she perceived.
"And have hearkened unto thy words which thou spakest unto me": To the oath he had taken, that no hurt should come to her, which she confided in, and relied upon, and to what he bid her do, according to her art of divination.
1 Samuel 28:22 "Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way."
She argues that as she had hearkened unto him to the endangering of her life. It was but reasonable, and might be expected, that he would hearken to her in a case that would be to the preservation of his life.
"And let me set a morsel of bread before thee, and eat, that thou mayest have strength, when thou goest on thy way": Which she might urge, not merely out of respect to the king, but for her own sake. Lest should he die in her house, she might be taken up, not only for a witch, but as being accessory to the death of the king; and therefore she moves, that he would take some food for refreshment of nature, that he might be able to depart her house, and go on his way to his army.
Even this evil woman had compassion on Saul, when she saw that he fainted. He had come to her to help him and the best advice she has now, is for him to eat. She will prepare food for him to eat to make him strong enough to go back to where he came from.
1 Samuel 28:23 "But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened unto their voice. So he arose from the earth, and sat upon the bed."
That is, upon the divan, or cushioned seat, that usually runs around the walls of rooms in Eastern dwellings. There is nothing in the narration to support the common idea, represented so often in painting, that the scene above related took place in a cave. The witch probably lived in a dwelling of her own at En-dor. There is nothing either in the narrative to indicate that she was living in a place of concealment.
At first he did not want to eat. He was so troubled, he had no appetite. He could, also have been fasting to receive an answer to his prayer. It will do no good to fast now. God has intended for him and his sons to die in this battle. He finally gave in to his two friends and the woman and agreed to eat before returning to the front.
1 Samuel 28:24 "And the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded [it], and did bake unleavened bread thereof:"
There was no time to be lost; so she did not wait to leaven the dough, but at once baked it, and set it before the king.
The unleavened cakes were because there was no time for the bread to rise. It is interesting that she had a fatted calf in her house.
1 Samuel 28:25 "And she brought [it] before Saul, and before his servants; and they did eat. Then they rose up, and went away that night."
Saul accepted his impending death and did not try to change God's mind.
Saul and his servants that were with him, needed strength for their trip back, and for the battle with the Philistines that lay ahead. The servants were the two men that had come with him to see the woman. Saul, in his desperation, had come to the woman with the familiar spirit. He found no help from her. When God has judged a person, there is no one who can help them. This is the case with Saul here.
1 Samuel Chapter 28 Questions
1. In verse 1, what does Achish ask David to do?
2. What position did Achish give David?
3. Where was Samuel buried?
4. _________ had put away those that had familiar spirits.
5. When did Saul keep God's commandments?
6. Where did the Philistines gather to go against Israel?
7. When Saul saw the host of the Philistines, he was ________.
8. Which ways had Saul expected to hear from the LORD, and did not?
9. In verse 7, what does Saul tell his men to seek for him?
10. What does Saul ask her to do?
11. Why was she afraid to divine?
12. What did she make Saul do, before she would divine for him?
13. Do people with familiar spirits have any power?
14. Who did he ask her to bring up?
15. When the woman saw Samuel, what did she do?
16. What did the woman see?
17. How did she describe the man she saw?
18. Saul was convinced she had seen __________.
19. What did Samuel say to Saul?
20. Where had he tried to get help?
21. What does "disquieted" mean?
22. Who took the kingdom from Saul?
23. Rebellion is akin to _____________.
24. What terrible news does Samuel give Saul in verse 19?
25. What happened, when Saul heard this news?
26. Why had he not eaten?
27. What did the woman advise Saul to do?
28. What did she feed them?
29. Why was the bread unleavened?
30. When God has judged a person, who can help him?
1 Samuel 29:1 "Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which [is] in Jezreel."
"Gathered ... pitched": The Philistines were assembling for battle while the Israelites were still camping by the spring. This picks up the story line originally started (in 28:1), but which was sidelined to communicate Saul's encounter with the medium.
"Aphek": Located about 24 miles north of Gath (4:1).
"Jezreel": Only a few miles south of Shunem and 40 miles northeast of Aphek, Jezreel was north of Mt. Gilboa.
This is a continuation (from chapter 28), where Saul had just been told that he and his sons will die in this war with the Philistines. "Aphek" means a fortress. This area of Jezreel has been a popular place for battles. Achish believes the men of David are with them and against Israel. We must remember that all of this is a plan of God to replace Saul.
1 Samuel 29:2 "And the lords of the Philistines passed on by hundreds, and by thousands: but David and his men passed on in the rear guard with Achish."
The orderly advance of this great military nation is thus described. The "lords": a different term for the expression "princes." There were apparently in the Philistine federation five sovereign princes, of whom Achish of Gath was one. Beneath these were other chieftains, who seemingly had great control over the sovereign princes.
"David and his men": David, in return for the lands round Ziklag given him by the King of Gath, seems to have owed a kind of military service to his suzerain Achish. The difference in the arms and equipment of the Israelite warriors in the division of David, which was marching under the standard of Gath, no doubt brings questions. The general appearance of the Hebrews was, of course, well known to their hereditary Philistine foes.
God has placed David and his men at the rear of this group so they will not be involved in the death of their brother Hebrews. The other Philistines that are not with Achish, do not like the idea of David and his men being in this group.
Verses 3-10: Achish trusted David ("you are as good in my sight as an angel of God"), but the other Philistine commanders did not. This was God's providence at work because their distrust prevented David from having to fight against the Israelites, something that surely would have kept him from being accepted as their king.
1 Samuel 29:3 "Then said the princes of the Philistines, What [do] these Hebrews [here]? And Achish said unto the princes of the Philistines, [Is] not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since he fell [unto me] unto this day?"
"No fault": David had proven himself as an honorable and righteous man before Achish, who knew that he could trust David.
The Philistines will have Hebrews in front of them and Hebrews behind them, and this begins to bother them. Achish quickly comes to the defense of David and his men. He is not aware that David killed as many Philistines as he did. You remember, he thought David was raiding Israelites when he came and shared his animals he had won in battle.
1 Samuel 29:4 "And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? [should it] not [be] with the heads of these men?"
"He be an adversary to us": The Philistine lords were not as willing as Achish to give favor and trust to David. Being very shrewd in their estimation of potential hazards, they realized that he might be feigning loyalty to the Philistines in order to seize a strategic moment in the battle when he could betray and fight against them.
The other Philistines do not like the explanation that Achish has given for David and his men. Their fear that David's loyalty will return back to Saul, is really bothering them. They insist that Achish send David back to wait out the battle. They do not want David and his men to turn on them in battle, and they will have to fight on both sides. They believe that David would become an adversary to them to win favor back with Saul. "Adversary" in this, means opponent or arch-enemy. They are just sure that David and his men will turn on them, to find favor with Saul.
1 Samuel 29:5 "[Is] not this David, of whom they sang one to another in dances, saying, Saul slew his thousands, and David his ten thousands?"
"David, of whom they sang": The fame of David had spread throughout the land. The Philistine lords were no stranger to the skill and victories that God had given to mighty David.
These men are aware of the reputation that David had for killing thousands of the Philistines. The main reason he was in trouble with Saul, was because of the songs the women had sung about David killing tens of thousands of Philistines. These Philistines are not sure that David would not turn on them, and kill thousands again.
1 Samuel 29:6 "Then Achish called David, and said unto him, Surely, [as] the LORD liveth, thou hast been upright, and thy going out and thy coming in with me in the host [is] good in my sight: for I have not found evil in thee since the day of thy coming unto me unto this day: nevertheless the lords favor thee not."
"As the Lord liveth": When seeking the highest standard by which to assure David of his credibility, Achish swore by the existence of David's God. It is evident that the pagan world knows of God, but the irony is that their knowledge does not necessarily lead to repentance.
It is strange for a Philistine to recognize the Eternal God. That is what is in the statement of Achish above however. It truly is the LORD who gets David out of this battle. The LORD has already determined that Saul and the Israelites will lose this battle to the Philistines. This is divine intervention and to keep David from being involved in this destruction of the Israelites, Achish sends David home.
1 Samuel 29:7 "Wherefore now return, and go in peace, that thou displease not the lords of the Philistines."
The princes of the Philistines were angry with him. It must be considered a happy circumstance in the overruling providence of God to rescue David out of the dangerous dilemma in which he now found himself. But David is not free from censure in his professions to Achish (1 Sam. 29:8). To do what he probably had not the smallest purpose of doing, of fighting with Achish against his enemies. It is just an instance of the unhappy consequences into which a false step, a departure from the straight course of duty, will betray everyone who commits it.
1 Samuel 29:8 "And David said unto Achish, But what have I done? and what hast thou found in thy servant so long as I have been with thee unto this day, that I may not go fight against the enemies of my lord the king?"
"The enemies of my lord the king": David's fidelity to Achish seemed to be at its climax in this expression of loyalty. David appears to have been fully prepared to do battle on behalf of Achish against his enemies, namely Israel. In light of David's former refusal to stretch out his hand against the Lord's anointed (24:6, 10; 26:9, 11 21): David might have been capitulating and compromising. He did not inquire of the Lord before going to live with Achish, nor did he inquire of the Lord as to wherever he should go out to battle with Achish. On the other hand, it could be that while David gave the appearance of loyalty, he actually believed the Philistines would not let him go out to battle, just as it actually happened (27:8-12). The providence of God kept David from fighting against the Lord's anointed and his own countrymen.
David does not want to show his pleasure in the possibility of him not fighting against his own people. David reminds Achish that he has not come against him at any time. All of this loyalty is perhaps, to get in the good graces of Achish. I can easily see the working of the LORD in all of this.
1 Samuel 29:9 "And Achish answered and said to David, I know that thou [art] good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle."
An "angel of God" appears to have been a common Hebrew expression of commendation in those times (2 Sam. 14:17; 19:27). God sovereignly used the suspicion of the Philistine "Princes" to deliver "David" from the dilemma of either fighting against his own countrymen or betraying his true sentiments, thus facing the wrath of the "Philistines."
The degree to which Achish praised David has led some to believe that his eulogy was merely a formal attempt at flattery.
Even though David had killed so many Philistines, it appears he had been loyal to Achish. Achish feels some kinship with David. He feels that David has ministered to him personally as well as being a great help. This reminds me so much of the following Scripture:
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
1 Samuel 29:10 "Wherefore now rise up early in the morning with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart."
Meaning his six hundred men, who were considered as the servants and subjects of Saul, though with David: and which tacitly carried in it the objection of the Philistine lords unto them, that since they were the servants and subjects of Saul, they were not to be trusted in a battle with him. Lest finding an opportunity, they should seize it, and thereby ingratiate themselves into his favor again.
"And as soon as ye be up early in the morning, and have light, depart": He advises them to get away as soon as they could, lest the Philistines should fall upon them, and force them, and he could not say what mischief might befall them. Therefore for their safety it was best to depart as soon as they could see their way.
This seems to mean that some of the men of Saul have deserted and come over to the side of David at this time. Many of the Israelites knew the things that Saul was doing against David, was wrong. David would take all of his men and go back into the land of the Philistines at dawn the next morning, before the battle starts.
1 Samuel 29:11 "So David and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel."
"Jezreel": This was used to designate both a city about 56 miles north of Jerusalem as well as the plain of Jezreel, which served as a major battlefield for many nations. The city was situated in the territory of Issachar (Joshua 19:18). It was bounded on the north and south by Megiddo and Beth-shean (1 Kings 4:12), and on the west and east by Mt. Carmel and Mt. Gilboa.
This lesson is all about the divine intervention of the LORD to keep David pure and from attacking his own people. By the third day after David left this area, he would be back in Ziklag, which was his own city. It would have been dishonest to stay and watch after Achish sent David away himself. The LORD Himself set this whole thing into motion. David is innocent of killing Hebrews. He is also innocent at this time of dishonoring his word to Achish.
1 Samuel Chapter 29 Questions
1. Where did the Philistines gather their army?
2. Where did the Israelites pitch their tents?
3. What does "Aphek" mean?
4. What does Achish believe about David?
5. How many Philistines came to this battle?
6. Where were David's men stationed?
7. Who complained about the men of David being in this battle?
8. Why did Achish say, that David would be loyal to him?
9. The Philistines would have Hebrews in _______ of them and Hebrews _______ them, if David stayed.
10. How had David deceived Achish?
11. What did the princes of the Philistines insist on David doing?
12. What did they say David would be to them to prove his loyalty to Saul?
13. What does "adversary" mean?
14. What did they say the women had sung about David?
15. What was the main reason David was in trouble with Saul?
16. What is strange about the statement that Achish makes in verse 6?
17. Who truly gets David out of this battle?
18. What does Achish tell David to do?
19. What beauty from the LORD is in this?
20. In verse 8, what does David remind Achish of?
21. What does Achish call David in verse 9?
22. When is David to return home?
23. Who has been added to David's men?
24. What is this lesson all about?
Verses 1-5: David returned home and found that "Ziklag" had been ransacked by the Amalekites, one of the nations David raided (in 27:8). The "Amalekites" were placed under divine judgment (Deut. 25:19), because they had attacked the Israelites after the Exodus from Egypt (Exodus 17:8-13).
1 Samuel 30:1 "And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the south, and Ziklag, and smitten Ziklag, and burned it with fire;"
"Ziklag": Serving as a temporary place of residence for David and his 600 men, Ziklag was located in the Negev and given to David by Achish the king of Gath (27:6). David used it as the base from which he would make raids on the neighboring tribes (27:8-11).
"Amalekites": Reaping the consequences of Saul's failure to utterly destroy the Amalekites (1 Sam. Chapter 15), and David's raids against them (27:8), David and his men were the victims of a successful raid in which the Amalekites took all of their wives and livestock captive before burning Ziklag, their city.
Saul had failed to annihilate the Amalekites (15:2-3; 10-19).
We do not know just how far David had gone with Achish, but we do know that David was gone from his home for three days. He had taken his fighting men with him so it left Ziklag unprotected. The Amalekites waited for this opportunity when David was gone, and came in and attacked Ziklag. They burned the city with fire.
1 Samuel 30:2 "And had taken the women captives, that [were] therein: they slew not any, either great or small, but carried [them] away, and went on their way."
There being no other to take, the men were gone with David.
"They slew not any, either great or small; that is, of the women, whether married or unmarried, old, or maidens, or children; which was very much, since David destroyed all that came within his reach, men and women, when he invaded them (1 Sam. 27:9). But perhaps this was not owing to their humanity, but to their covetousness, designing to make an advantage of them by selling them for slaves; no doubt they were restrained by the providence of God.
"But carried them away, and went on their way; homewards with their captives.
It appears that all of the women were taken captive in this, and none were killed. I would believe this is because of divine protection of God upon them.
1 Samuel 30:3 "So David and his men came to the city, and, behold, [it was] burned with fire; and their wives, and their sons, and their daughters, were taken captives."
They came to the place where it had stood, and where it now lay in ruins.
"And, behold, it was burnt with fire": The whole city was laid in ashes.
"And their wives, and their sons, and their daughters, were taken captives": As it appeared afterwards; for upon their first coming they knew not but they were all destroyed. And which they might reasonably suppose from their former treatment of them, unless there were any left upon the spot which could inform them how things were, which does not appear, and which must make their distress the greater.
This had to be a tremendous shock when David realized the Amalekites have caught them gone, and ravaged their city. There are not dead bodies around, so David is aware the women and children have been taken captive. The Amalekites had spared the wives and children, because they were valuable as slave labor.
1 Samuel 30:4 "Then David and the people that [were] with him lifted up their voice and wept, until they had no more power to weep."
They cried out in doleful shrieks and loud lamentations.
"And wept, until they had no more power to weep": Until nature was quite exhausted, and there was no moisture left; so the Vulgate Latin version, "till tears failed in them"; they could shed no more.
We see a great sorrow for the loss of the wives and children here. Possibly, they are blaming David for leaving their families helpless while they went to war to help Achish.
1 Samuel 30:5 "And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite."
That is observed as one cause of his particular distress and another follows (in 1 Samuel 30:6).
"Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite": That is, who had been his wife; for he was now dead (1 Sam. 25:39), and was so before she was married to David. Both these came with him to Gath, and were left at Ziklag when he went with Achish, and here they were taken (see 1 Sam. 25:42).
1 Samuel 30:6 "And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the LORD his God."
"Distressed" ... grieved: Arriving home to the reality of their great tragedy caused David immense distress and provoked the wickedness of his men to entertain the treasonous idea of stoning him. Having not inquired of the Lord before his departure to support Achish in battle, David was in need of God's getting his attention.
"Encouraged himself in the Lord": This was a key to David being a man after God's heart (1 Sam. 13:14; Acts 13:22).
Life had reduced David's options to one. Sooner or later, life does that to everyone. And the solution for every person is the same. When David's men turned on him in their despair, David "strengthened himself" (encourage his heart), "in the Lord." His habit of worshiping Yahweh during difficult times produced many of the Psalms. Worship is a disciplined act of the will, not something to be engaged in only when God's people feel like it.
They are so angry with David that his own men are speaking of stoning him to death. They have forgotten that David's two wives were taken. David always places his faith in the LORD. He feels no differently here. David is assured that this is the plan of the LORD.
Verses 7-8: "Abiathar" was still acting as David's high priest (23:9-10), and David was still properly consulting the sacred lots to hear from the Lord. God' response to David (in contrast to His lack of response to Saul), showed that He was now guiding David.
1 Samuel 30:7 "And David said to Abiathar the priest, Ahimelech's son, I pray thee, bring me hither the ephod. And Abiathar brought thither the ephod to David."
"Abiathar the priest ... ephod": Serving as a source through which one could make direct and specific inquiry into the will of God, the High-Priest's ephod, which contained the Urim and Thummim, was sought by David. The distress of the moment drew his focus away from the treasonous thoughts of his men and back to God in his desperation to know what God would have him do.
1 Samuel 30:8 "And David inquired at the LORD, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake [them], and without fail recover [all]."
Before God answered more slowly and gradually (1 Sam. 23:1, 12), but now he answers speedily and fully at once, because the business here required more haste. So gracious is our God that he considers even the degree of other necessities, and accommodates himself to them.
The relationship with David and his LORD are not even comparable with any other in the Bible except for Jesus. David knows that the LORD has the answer to what he should do. As we have said before, the LORD spoke to the people through the ephod of the priest. David had placed his will into the hands of the LORD, by consulting Him before acting. The LORD tells David to take the men and pursue the enemy. He reassures David, that all will be saved. There will be no loss to David and his men. The only loss will be to the Amalekites.
Verses 9-10: "Brook Besor": David most likely encountered the brook about 13 miles south of Ziklag. It consisted of seasonal rivers from the area of Beer-sheba which ran northwest and emptied into the Mediterranean. Likely, this was during the latter rains (Jan.-Apr.), and the brook was filled with a rampaging runoff that would account for the soldiers who were unable to cross over.
1 Samuel 30:9 "So David went, he and the six hundred men that [were] with him, and came to the brook Besor, where those that were left behind stayed."
David was encouraged by the oracle of the Lord.
"And came to the brook Besor": Which Andrichomius places in the tribe of Simeon; it is thought to be near Gaza. Aristaeus speaks of brooks that flowed by Gaza and Ashdod, places that belonged to the Philistines. Some take it to be the river of the wilderness in Amos (see Amos 6:14).
"Where those that were left behind stayed": Or a part of them were left, as the Targum. All the six hundred came to this brook, but two hundred of them were left here (1 Sam. 30:10), and stayed here till the rest returned. For this is not to be understood of any that were left behind at Ziklag, for all came from thence to this brook.
1 Samuel 30:10 "But David pursued, he and four hundred men: for two hundred abode behind, which were so faint that they could not go over the brook Besor."
Not discouraged with being obliged to leave a third part of his little army behind; though it was doubtless a trial of his faith, with these to pursue an enemy, whose numbers he knew not, which must greatly exceed his. For after the rout and slaughter of them, as many escaped on camels as David had with him (1 Sam. 30:17).
"For two hundred abode behind, which were so faint": Through their grief and sorrow for the loss of their wives and children, and through their march from the camp of the Philistines to Ziklag, and from thence hither, that they looked like a corpse, as the word signifies.
"So that they could not go over the brook Besor": Being so weak and feeble; for this was not owing to fear of their enemies, and faint heartedness on that account, then it would rather have been said, "they would not go over". The Targum renders the word "faint" by "restrained" or prohibited, as if they were forbid by David to go over, but were ordered to tarry here by the stuff, while the rest pursued. And, according to the Syriac and Arabic versions, they were placed there, that none might go over the brook. And it seems (by 1 Samuel 30:22), that they had a good will to go over, but was made to abide there. Or as all Gideon's army, but three hundred, were sent back, and not suffered to go with him, being too many (Judges 7:2).
David had probably moved at a very fast pace to catch up with the Amalekites, who had their wives and children. This move was so fast, that some of the men fell by the wayside too fatigued to go on. The brook Besor was a raging current at this time. It was difficult to cross over for any of the men, but 400 went on. These 200 men who stayed at the brook, kept the heavy part of the provisions they carried, so the other 400 could move faster.
Verses 11-15: The Lord used this unexpected encounter with the Egyptian in the wilderness to help David overcome his enemies and rescue all that had been taken from Ziklag.
1 Samuel 30:11 "And they found an Egyptian in the field, and brought him to David, and gave him bread, and he did eat; and they made him drink water;"
The Amalekites, as above stated, were a nomad race; their wanderings would have taken them to the frontiers of Egypt, hence the probability of their having Egyptian slaves in their tribe. The savage nature of these untamed sons of the desert has been already commented upon when the war of extermination with Amalek was discussed. They seem to have been a ruthless, cruel race, the scourge of the desert, and of the people dwelling near its borders. From the narrative, they had evidently many camels in their force (1 Sam. 30:17), so the abandonment of the sick slave, left, without food or water to die of hunger, was a needless act of barbarity on their part.
1 Samuel 30:12 "And they gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him: for he had eaten no bread, nor drunk [any] water, three days and three nights."
This was a note of time as to the amount of start the Amalekite leader with the plunder he had. It may well be conceived there was no time to lose. The cruelty of the Amalekites to their slaves was the cause of their ultimate discomfort, for with the very considerable start they already had, if David had not been quite certain, through the information of the Egyptian, of their route, the pursuit could have been utterly hopeless.
This slave was not thought of as an Amalekite. When he became fatigued, they just left him behind to die. They left him no provisions at all. It had been three days since he had eaten or drunk anything, and he was about to die when David's men found him. When they fed him, he revived.
1 Samuel 30:13 "And David said unto him, To whom [belongest] thou? and whence [art] thou? And he said, I [am] a young man of Egypt, servant to an Amalekite; and my master left me, because three days agone I fell sick."
God by his providence so ordering it, that he was not one of that cursed race of the Amalekites, who were to be utterly destroyed, but an Egyptian, who might be spared.
"My master left me": In this place and condition which was barbarous inhumanity; for he ought, and easily might have carried him away with the prey which they had taken. But he paid dearly for this cruelty, for this was the occasion of the ruin of him and of all their company. And God by his secret providence ordered the matter thus for that very end. So that there is no fighting against God; who can make the smallest accidents serviceable to the production of the greatest effects.
The fact that the Amalekites left him behind to die shows their inhumanity. A slave was regarded as no more than cattle, or their other possessions. They were not thought of any value if they were sick. Of course, we know that this too was arranged by the LORD. He was not an Amalekite, but an Egyptian, so he had no particular loyalty to the Amalekites. He was just interested in saving his own life.
1 Samuel 30:14 "We made an invasion [upon] the south of the Cherethites, and upon [the coast] which [belongeth] to Judah, and upon the south of Caleb; and we burned Ziklag with fire."
"South of the Cherethites": Benaiah the son of Jehoiada was over the Cherethites and the Pelethites (2 Sam. 8:18), who are almost always mentioned together. They fled Jerusalem as allies with David (2 Sam. 15:18), and pursued Sheba the son of Bichri with Joab (2 Sam. 20:7). They were hand-picked by David to be present at Solomon's anointing as king. The Cherethites appear to have come from Crete, and to have been a part of the king's bodyguard (2 Sam. 23:20, 23).
"South of Caleb": Caleb, the son of Jephunneh, was one of 12 spies chosen to check out the land, and one of only 2 spies who gave a favorable report (Num. 13:6-30). This was the land assigned to his family (Joshua 14:13-14).
His admission of their invasion shows, that he is of the same group that took David's wives and the wives of the other men.
1 Samuel 30:15 "And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company."
The oath was to be by "Elohim," not by Jehovah, of whom the Egyptian knew nothing.
"And he said, swear unto me by God": The Targum is, by the Word of the Lord; but it is highly probable this man had no notion of Jehovah, and his Word, or of the true God. Only that there was a God, and that an oath taken by him was solemn, sacred, and inviolable, and might be trusted to and depended on.
"That thou wilt neither kill me": For he found now he was in the hands of those whose city he had been concerned in plundering and burning, and so might fear his life was in danger.
"Nor deliver me into the hands of my master": Who had been a cruel one to him, and therefore would gladly be clear of him. And if he had nothing else against him, his late usage of him was sufficient to raise his resentment of him.
"And I will bring thee down to this company": Or show him where they were, having heard them say where they would stop, and make merry, and divide their spoil. Perhaps his master might tell him they would be at such a place at such a time, where, if he was better, he might come to them. the Vulgate Latin version adds, "and David swore to him": which, though not expressed in the original text, was no doubt done by him. The Syriac and Arabic versions (begin 1 Samuel 30:16 thus), "when David had sworn to him".
We see that the Egyptian was trying to save his own life. He had no loyalty at all to his slave master. It made no difference to him whether he was the Amalekite's slave, or the slave of David. He knew if David turned him over to the Amalekite that he would kill him. This is a reasonable thing to ask.
Verses 16-20: David's successful rescue mission, in which "nothing ... was lacking" or unaccounted for, helped set the stage for David's rise to the throne. The way he took care of his men and their belongings convinced the people they could trust him.
1 Samuel 30:16 "And when he had brought him down, behold, [they were] spread abroad upon all the earth, eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah."
"All the great spoil": The Amalekites had not only what they took from Ziklag, but much more plunder from all their raids. After David conquered the Amalekites (verses 17-18), he returned what belonged to Ziklag (verses 19, 26), and spread the rest all over Judah (verses 26-31).
These Amalekites felt they were safe, because the men of David had gone with the Philistines to fight against the Israelites. They had not taken into consideration that David would be released from that war. They were celebrating their victory and not expecting anyone to retaliate. Drinking here, is speaking of alcoholic beverages, which dulled the senses.
1 Samuel 30:17 "And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled."
"Four hundred young men": It is obvious from Moses' encounter (Exodus 17:8-16), Saul's failure (1 Sam. Chapter 15), and Mordecai's opposition (Est. 3:1; 10-13), that the Amalekites were wicked people who hated God's people and died hard.
They came in on them unawares and killed all of the men, except the 400 young men who got away on Camels. It appears from the verse above, that David and his men fought them all through the night and until dark the second day. One thing that leaves no doubt that David attacked them in the late evening, was that they were drinking and dancing, which would not have been happening early in the morning.
1 Samuel 30:18 "And David recovered all that the Amalekites had carried away: and David rescued his two wives."
The wives and children of the Israelites, and their goods, excepting the provisions they had eaten.
"And David rescued his two wives": Which is particularly observed, because a special concern of his.
This is not just speaking of all the women and children that the Amalekites had taken, but all of the spoil as well. David's personal gain in this was the recovering of his two wives.
1 Samuel 30:19 "And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any [thing] that they had taken to them: David recovered all."
"Nothing lacking" In spite of David's previous failures, God showed Himself to be more than gracious and abundant in His stewardship of the wives, children, livestock and possessions of David and his men.
1 Samuel 30:20 "And David took all the flocks and the herds, [which] they drove before those [other] cattle, and said, This [is] David's spoil."
Which they had taken from the land of the Philistines, or which belonged to the Amalekites properly.
"Which they drove before those other cattle": Which had been carried from Ziklag. First went the spoil taken from other places, and then those taken from David and his men, or what was found at Ziklag. Abarbinel supposes the meaning to be this, that the herds were driven before the flocks, that the oxen were led out first, and then the sheep followed, as being the weaker sort, and more easily to be driven, and carried off. But the former sense seems best.
"And said, this is David's spoil": Either the whole of it, it being owing to him that it was got or brought back; or this may respect some peculiar part of it made a present of to him. Or it may represent what the Amalekites had taken from others, which was at the disposal of David, as distinguished from what was taken from Ziklag, and was restored, or to be restored to the proper owners. It may be taken in the first and more general sense, as being the song, or the burden of the song, sung by David's men as they returned with the spoil, giving him all the honor of it, of whom, but a little before, they talked of stoning him.
This is speaking of all the Amalekites had taken from them. It is apparent that David, also, spoiled the Amalekites, and took their animals.
Verses 21-25: David's wisdom in dealing with his men's jealousy is a concrete example of his remarkable leadership skills. He pointed out that all they had recaptured was a gift from God, "what the Lord has given us." The custom of honoring those who stayed back to watch the baggage as well as those who fought in the battle is good military strategy because it builds loyalty and unity.
1 Samuel 30:21 "And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that [were] with him: and when David came near to the people, he saluted them."
These were the ones who were left at the brook Besor.
"Who were so faint that they could not follow David": Or, as the Targum, were restrained from going over after him; either through faintness of spirits, and weakness of body, or through the order of David that they should not follow him. And which seems to receive some countenance from what follows.
"Whom they had made also to abide at the brook Besor": To guard the passage there, and to tarry by and keep the stuff.
"And they went forth to meet David, and to meet the people that were with him": To congratulate them upon the victory they had obtained, and to see and receive their wives and children, and what portion of the spoil might be divided to them.
"And when David came near to the people, he saluted them; asked them of their welfare, whether they were in better health, and recovered of their faintness and weakness, as it should seem they were, by their coming forth to meet him.
We must look carefully at the men who were left behind at the brook. They did not stay there, because of cowardice. They were left there to take care of the goods left behind and because, they were not physically able to go on. They had not refused to go with David. They went as far as their physical bodies would allow them to go. David had specifically given them permission to stay at the brook, because of their weakened condition. They had rested at the brook and ran out to meet David on his return.
1 Samuel 30:22 "Then answered all the wicked men and [men] of Belial, of those that went with David, and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered, save to every man his wife and his children, that they may lead [them] away, and depart."
"Wicked men": (or some translations "worthless). From the beginning of David's flight from Saul, he became captain of those who were in distress, discontent, and in debt (22:2), the least likely to exercise kindness and grace to others. This same expression was used of the sons of Eli (2:12), of those who doubted Saul's ability as king (10:27), of Nabal the fool by his servant (25:17), of Nabal the fool by his wife (25:25), of David when he was cursed by Shimei (2 Sam. 16:7), of Sheba the son of Bichri who lead a revolt against David (2 Sam. 20:1), and of those who would be thrust away like thorns by David (2 Sam. 23:6).
The word translated "worthless" is also used (in 1 Samuel) to describe a supposedly drunken woman, Hannah (1:16); Eli's sons (2:12); men who foolishly opposed Saul (10:27); and Nabal (25:25).
Notice what the Scripture calls those with this attitude. It calls them wicked, and men of Belial (worthless). Their selfishness is showing. One of the things that set the Israelites apart from the heathen was their fairness with each other. This was showing no fairness at all.
1 Samuel 30:23 "Then said David, Ye shall not do so, my brethren, with that which the LORD hath given us, who hath preserved us, and delivered the company that came against us into our hand."
Though he saw through their wickedness, and disapproved of the bad sentiments they had embraced, yet he deals gently with them, calling them brethren, being of the same nation and religion, and his fellow soldiers. Yet at the same time keeps up and maintains his dignity and authority as a general, and declares it should not be as they willed, and gives his reasons for it; that it was not fit they should do as they pleased.
"With that which the Lord hath given us": What they had was given them, and therefore, as they had freely received, they should freely give; and what was given them, was not given to them only, but to the whole body, by the Lord.
"Who hath preserved us, and delivered the company that came against us into our hand": It was not by their own power and might that they got the victory over the enemy, and the spoil into their hands, but it was through the Lord only; and therefore, as they should not assume the honor of the victory to themselves, so neither should they claim the spoil as wholly belonging to them.
David is scolding them for this attitude. It was not by their strength that they defeated the Amalekites; it was the might of the LORD. David immediately tells them that this victory is of the LORD.
1 Samuel 30:24 "For who will hearken unto you in this matter? But as his part [is] that goeth down to the battle, so [shall] his part [be] that tarrieth by the stuff: they shall part alike."
No wise and just man will take on your side of the question, and join with you in excluding your brethren from a share in the spoil.
"But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff": As these two hundred men did; they were placed to abide by and watch the carriages, the bag and baggage the rest had left there, that they might be the lighter, and make their pursuit more swiftly. Besides, they guarded the pass here, and were also exposed to danger; for if the four hundred had been cut off, and the enemy had returned, they must all have perished. And therefore as they had their post assigned them, and was liable to danger, it was but just and reasonable they should have the share in the spoil. Especially since it was not want of will in them they did not go with them, but weakness of body.
"They shall part alike": This was David's determination and decision, and it was an equitable one. Something similar to this was directed by the Lord in the war of Midian (Num. 31:25), and was practiced in the times of Abraham (Gen. 14:24); and is agreeable to the light of nature, and what has been practiced by the Heathens, particularly the Romans, as Polybius relates. Who tells us, that every man brought booty into the camp, when the tribunes divided it equally to them all. Not only to those which remained in battle, but to those that guarded the tents and the baggage, to the sick, and to those that were appointed to any service (see Psalm 68:12).
1 Samuel 30:25 "And it was [so] from that day forward, that he made it a statute and an ordinance for Israel unto this day."
"A statute and an ordinance": In spite of the opposition David received from the worthless men among him, he legislated his practice of kindness and equity into law for the people.
David is the leader here. He will determine what shall be done with this. He is not ugly with the evil ones who propose this, but he does not listen to them either. He lets them know immediately, that this will not be tolerated. He even causes this to be a statute and ordinance forever with the Jews.
Verses 26-31: David's sharing of the spoils of the victory over the Amalekites not only assured them of his gratitude from their friendship and help during his days of flight from the presence of Saul, but would convince his allies of his loyalty, despite the time spent with Achish. Moreover, it would prepare their hearts for his soon-coming kingship.
"Hebron", mentioned last, stands in climactic position in the list, for "David" would make it his first capital city (2 Sam. 2:1-7). For the Amalekites (see the note on Judges 3:12-13).
Being no stranger to adversity and a life lived on the run; David realized the important role that so many others had played in his safety and welfare. Being the recipient of such kindness, David missed no opportunity to reciprocate kindness and generosity. It would be presumptuous to think that David was merely paying off debts or buying support; rather he was giving back as he had received, expressing his debt of gratitude for the kindness and support shown him (see note on 30:16).
1 Samuel 30:26 "And when David came to Ziklag, he sent of the spoil unto the elders of Judah, [even] to his friends, saying, Behold a present for you of the spoil of the enemies of the LORD;"
Perhaps with an intention to rebuild it, and make it still the place of his residence; and it is possible there might be some houses that escaped flames, and if not, tents might be pitched until the city was rebuilt, and it appears that he continued there some time.
"He sent of the spoil": To have made it worthwhile to have sent presents to all the places enumerated below, the spoil of the Amalekites captured on this occasion must have been enormous. One special circumstance connected with the history besides leads us to this conclusion. Although these desert Arabs were surprised and attacked at a terrible disadvantage after a debauch, they seem (so great evidently was their numbers), to have held their ground from early morning until evening, and then 400 managed to escape on their swiftest camels. It was not improbably the main division of the great tribe, and they had with them the bulk of their flocks and herds, besides what they had just captured in their raid in southern Canaan. No doubt the cities to which rich gifts of cattle were sent were those places where, during his long wanderings, he and his followers had been kindly received and helped.
The spoil from the Amalekites seemed to be very large. He kept some for himself, gave some to his men, and there was still an abundance that he sent to the elders of Judah. These were not earned by the elders, but were a gift from David.
1 Samuel 30:27 "To [them] which [were] in Beth-el, and to [them] which [were] in south Ramoth, and to [them] which [were] in Jattir,"
One part of the spoil was sent to them; not to those in Bethel, in the tribe of Benjamin, but in Kirjath-jearim, called Beth-el, or the house of God, because the Ark was there (see 1 Sam. 7:1). Moreover, this place was also called Baalah, which some think is referred to (see Joshua 15:9).
"And to them which were in south Ramoth": A city of the tribe of Simeon, which lie within the lot of Judah (of which see Joshua 19:8).
"And to them which were in Jattir": A city of the tribe of Judah (see Joshua 15:48).
1 Samuel 30:28 "And to [them] which [were] in Aroer, and to [them] which [were] in Siphmoth, and to [them] which [were] in Eshtemoa,"
Not Aroer in the tribe of Gad beyond Jordan, where David is never said to be, but some city of this name in the tribe of Judah (the Greek version of Joshua 15:22), instead of Adadah, has Arouel.
"And to them which were in Siphmoth": Which very probably was in the tribe of Judah, though nowhere else mentioned.
"And to them which were in Eshtemoa": A Levitical city given to the Levites by the children of Judah (Joshua 21:14).
1 Samuel 30:29 "And to [them] which [were] in Rachal, and to [them] which [were] in the cities of the Jerahmeelites, and to [them] which [were] in the cities of the Kenites,"
Another city of the tribe of Judah, but nowhere else spoken of.
"And to them which were in the cities of the Jerahmeelites": Which lay to the south of Judah (1 Sam. 27:10).
"And to them which were in the cities of the Kenites": Who dwelt in the wilderness of Judah, in the south of Arad (Judges 1:16).
1 Samuel 30:30 "And to [them] which [were] in Hormah, and to [them] which [were] in Chorashan, and to [them] which [were] in Athach,"
This was a city also in the tribe of Judah (of which see Joshua 15:30).
"And to them which were in Chorashan": Or the lake of Ashan, which was in the same tribe (see Joshua 15:42).
"And to them which were in Athach": Nowhere else mentioned; the Greek version has Nombe instead of it, which some take to be the same with Nob; but that was in the tribe of Benjamin.
1 Samuel 30:31 "And to [them] which [were] in Hebron, and to all the places where David himself and his men were wont to haunt."
Hebron is one of the most ancient known cities in the world. It is now called El-Khalil ("friend of God"), owing to Abraham's residence there. During the early years of David's rule, which followed the death of Saul, Hebron was the residence and royal city of David. Beneath the building of the present Mosque of Hebron is the famous Cave of Machpelah, where Abraham and Sarah and the patriarchs Isaac and Jacob, and his wife Leah, are buried.
All of these above, represent those who had befriended him in the past. One thing that shows us the type of man that David was is the fact that he shared the spoil. He was not a greedy man in his heart. His sharing with them was a way of showing his gratitude to the LORD for helping him. Some people cannot handle success. Some of his men were filled with greed when they experienced success. Others, like David, make them even more thoughtful of others. Whatever we are in our heart is the way we act, whether it is a small amount, or a large.
1 Samuel Chapter 30 Questions
1. When did David and his men get back to Ziklag?
2. What had happened at Ziklag, while they were gone?
3. Who had the Amalekites taken captive?
4. Why does the author believe the women were not killed?
5. What did David do, when he saw that Ziklag was burned, and the people taken captive?
6. What did some of the men want to do to David?
7. Who did David call to him to bring the ephod?
8. Why does David have him to bring the ephod?
9. How does the LORD answer David?
10. How many men went with David?
11. Where did those that were left behind stay?
12. How many men stayed behind?
13. Why did they stay behind?
14. Who did David's men find in the field?
15. What condition was he in?
16. What did David ask him?
17. Under what conditions, did he tell David where the Amalekites were?
18. How did David know for sure, he was speaking of the same ones who raided Ziklag?
19. What were the Amalekites doing, when they found them?
20. Why were they not being more careful?
21. When did David smite them?
22. Who were killed?
23. Who did David recover?
24. What were the cattle of the Amalekites that were taken called?
25. Who did not want to share the spoil with those, who waited at the brook?
26. What does "Belial" mean?
27. David made it a __________ and an ____________ from that day forward.
28. Who did David send of the spoil to, when he came to Ziklag?
29. Who do verses 27 through 31 represent?
30. Whatever we are in our _________ is eventually the way we act.
Verses 2-13 (see 2 Samuel 1:4-12; 1 Chronicles 10:1-12).
1 Samuel 31:1 "Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa."
"Mount Gilboa": "Gilboa" was a chain of mountains in the territory of Issachar rising from the eastern edge of the plain of Esdraelon, the southern edge of the valley of Jezreel, to a height of 1,696 feet above sea level. On the east, it plunges abruptly 2,000 feet below to the Jordan. In this range was the mountain of Gilboa and the hill of Moreh. Both of them guard the eastern pass from the plain of Esdraelon into the valley of Jezreel, the main access from the coastal plain to the Jordan Valley. On Gilboa Saul encamped against the Philistines (28:4); and later, Jonathan and two other sons died there when the Philistines defeated Israel (verses 1, 8; 2 Sam. 1:6, 21; 21:12; 1 Chron. 10:1, 8). Apparently from this same height Gideon descended to rout the Midianites who were encamped in the valley of Jezreel (Judges 6:33), near the hill of Moreh. Jebel Fukua, about three miles southeast of Jezreel, represents the location today.
Formerly the site of the Israel camp, it was turned into the sight of the Israeli massacre. Saul and his sons lost their lives on Mt. Gilboa (see note on 28:4).
This chapter occurs just after the happenings of chapter 28. We find in this, that the final judgment on Saul happens. The LORD had told him long before the death of Samuel, that the kingdom would be wrenched out of his hand and given to David. This is the fulfillment of that. For the purposes of the LORD, the Philistines prevail in this battle. Most of the 3,000 men with Saul are killed.
1 Samuel 31:2 "And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchi-shua, Saul's sons."
"Jonathan, and Abinadab, and Melchi-shua": Three of the 4 sons of Saul were killed the same day in battle. The fourth son, Eshbaal, would later be referred to as Ish-bosheth, meaning "man of shame," an appropriate designation in light of his apparent absence from the battle field (compare 2 Sam. 2:8). Jonathan, Ishui and Melchi-shua were named as Saul's sons in 14:49, but Jonathan, Abinadab and Melchi-shua are named here; Ishui and Abinadab are thus one and the same (First Chronicles 8:33 and 9:39 are the only verses naming all 4 sons).
Jonathan, David's friend, is among the sons of Saul who were slain. The Philistines would not spare the sons of Saul, for fear they might rise up against them again.
1 Samuel 14:49 "Now the sons of Saul were Jonathan, and Ishui, and Melchi-shua: and the names of his two daughters [were these]; the name of the firstborn Merab, and the name of the younger Michal:"
Abinadab is the same as Ishui.
Verses 3-6: The text plainly records that Saul died. (For a parallel account, see 1 Chron. Chapter 10). Accordingly, the suggested contradiction in details (in 2 Sam. 1:9-10), must be viewed as a fabricated tale told by an Amalekite to gain David's favor (see the note on 2 Sam. 1:6-10, 15-16).
1 Samuel 31:3 "And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers."
Pressed heavy upon him; he was the butt of the Philistines, they aimed at his person and life.
"And the archers hit him": Or "found him"; the place where he was, and directed their arrows at him.
"And he was sore wounded of the archers": Or rather "he was afraid" of them, as the Targum, for as yet he was not wounded. And so the Syriac and Arabic versions render and are the sense Kimchi and Ben Melech give of the word. He was not afraid of death, as Abarbinel observes, he chose to die; but he was afraid he should be hit by the archers in such a way that he should not die immediately, and should be taken alive and ill-used. The Philistines, especially the Cherethites, were famous for archery (see Zeph. 2:5).
Saul had known before this battle started, that he would lose his life. He was a brave soldier with tremendous pride. The fact that he was wounded was worse to him than being killed outright.
Verses 4-5: This is one of two accounts of Saul's death (the other is in 2 Sam. 1:9-10). This account is the divine record of Saul's death. (Second Samuel 1), reports the fabricated story of the Amalekite who found Saul already dead and tried to exploit Saul's death to ingratiate himself to the new king.
1 Samuel 31:4 "Then said Saul unto his armor-bearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armor-bearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it."
"These uncircumcised": A common term of derision used among Israelites to designate non-Israelites. Circumcision was given as the sign of the Abrahamic Covenant (in Gen. 17:10-14; see note on 14:6).
"Abuse me": Having engaged in several battles against the Philistines, Saul had succeeded in provoking their hatred and resentment. As the king, Saul had certainly received especially cruel treatment from the hands of his enemies, who would have likely made sport of him and tortured him before his death.
"Saul took a sword, and fell upon it": Though Saul's suicide is considered by some to be an act of heroism; Saul should have found his strength and courage in God as David did (in 23:16 and 30:6), to fight to the end or to surrender. Saul's suicide is the ultimate expression of his faithlessness towards God at this moment in his life.
Saul knew that the Philistines would not let him live. He was afraid they would torture him, before they actually killed him, so he asks his armor-bearer to kill him. Saul did not want these uncircumcised Philistines to be able to brag that they had killed him. The Philistines were known for their cruelty. One example was when they poked out the eyes of Samson. Saul did not want to be humiliated like this. His armor-bearer was afraid to kill Saul. He had probably, taken an oath to protect him. Saul actually committed suicide. He fell upon his own sword. An Amalekite passing by said he helped him finish the act.
1 Samuel 31:5 "And when his armor-bearer saw that Saul was dead, he fell likewise upon his sword, and died with him."
The humiliation of allowing his master to die was more than the armor-bearer could take. He could not face that ridicule and he killed himself as Saul had. He fell on his sword and killed himself.
1 Samuel 31:6 "So Saul died, and his three sons, and his armor-bearer, and all his men, that same day together."
"All his men": The question is whether "all" was used in a qualified sense or in an absolute sense. In consideration of the context, the meaning was most likely intended to be qualified, not absolute. It is not necessary to conclude that every single one of Saul's 3,000 men died that day and that none escaped. Where such a meaning is intended, the text usually provides more reinforcement, as (in Joshua 8:22), where the author specifically states, "and they slew them until no one was left of those who survived or escaped." In fact, Abner the general of Saul's army survived (2 Sam. 2:8). "All" here means those who were personally assigned to Saul's special guard (31:7).
We are not told the details of how Jonathan and the other brothers died. We may assume they were killed in battle. In fact, all of Saul's men, who protected Saul, died in this battle. This may not mean that all 3,000 died, because Abner and Ishbosheth lived.
1 Samuel 31:7 "And when the men of Israel that [were] on the other side of the valley, and [they] that [were] on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them."
The valley of Jezreel (of which see notes on Hosea 1:5).
"And they that were on the other side Jordan": Or rather "on that side"; for the phrase will bear to be rendered either way, and so may mean that side of Jordan on which the battle was fought. For as for the other side, or that beyond it, the Israelites there could not be in such fear of the Philistines. Nor do we ever read of their inhabiting any cities there; though as the phrase is used of the valley, as well as of the river, it may be rendered "about the valley, and about Jordan", and so describes such that dwelt near to each of them.
"Saw that the men of Israel fled, and that Saul and his sons were dead": That is, had information and intelligence of those facts, for it is not to be supposed they saw them with their eyes.
"They forsook, the cities, and fled": Fearing they should be put to the sword, or carried captive.
"And the Philistines came and dwelt in them": Having nothing more to do than to come and take possession.
These are not speaking of the three thousand men that were with Saul as soldiers. These are the men who stayed at home and raised the crops and tended the sheep. They are no longer protected by the army, and they know the Philistines will overrun their cities, so they flee and give them to them. They want to save their lives. The Philistines just moved right in and inhabited the vacated cities.
1 Samuel 31:8 "And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa."
This was the day after the battle, which perhaps was fought till night came on.
"When the Philistines came to strip the slain": Of their clothes, and take from them whatever was valuable, as their booty.
"That they found Saul and his sons fallen in Mount Gilboa": To which they had betaken themselves, when the battle went against them in the valley; of which see (1 Sam. 28:4).
The Philistines took all of the swords and everything else of value, from the bodies of the slain. This is how they found the bodies of Saul and his sons.
1 Samuel 31:9 "And they cut off his head, and stripped off his armor, and sent into the land of the Philistines round about, to publish [it in] the house of their idols, and among the people."
"Cut of his head": There is a parallelism between the death of Saul and the death of Goliath. The giant champion of the Philistines had his head cut off by David, and the Philistines fled (17:51). The Philistines had taken revenge and done likewise to the giant champion of Israel; King Saul, who was "taller than any of the people from his shoulders upward" (10:23).
The cutting off of his head possibly, is in revenge for David cutting off the head of Goliath and taking it back to show. This would indicate the total destruction of Saul. His armor, displayed in the house of their false gods, would be a constant reminder that they had defeated Saul with the help of their false gods. They are not aware that it was with God's help, they defeated Saul. This was God's way of punishing Saul.
1 Samuel 31:10 "And they put his armor in the house of Ashtaroth: and they fastened his body to the wall of Beth-shan."
Mounting the "armor" of Saul and his sons "in the temple" of their false gods was one way the philistines credited their god with this military victory.
"Ashtaroth": These were the fertility goddesses of the Canaanites, to whom the Philistines gave homage by placing the weapons of their defeated foe in the temple of Ashtaroth. As the sword of Goliath was put in the house of the Lord behind the ephod (1 Sam. 21:9), so were the weapons of Saul were taken by the Philistines and put in the temple of Ashtaroth. Military victory was attributed to the gods, since the belief was that military encounters were battles between the deities of rival nations. (See the note on Judges 2:11-15).
"Beth-shan": Located in the Jordan Valley about 16 miles south of the Sea of Galilee.
Ashtaroth was the false goddess of these people, along with Baal, the male false god. This is saying they nailed his body to the wall in the temple of this false goddess. This was another form of humiliation of these Israelites. It appears, from the following verses, that they nailed the bodies of Saul's sons there too.
Verses 11-13: "Saul" had once delivered the cities of "Jabesh-gilead" from danger (11:1-11). Accordingly, some of their heroic warriors recovered the "body" of their champion, "Saul," together with those of his "sons" (compare 1 Chron. 10:11-12). Subsequently, David retrieved their remains and buried them in their ancestral burial grounds (2 Sam. 21:12-14).
Cremation was at times a sign of shame (Lev. 20:14; 21:9), or public judgment (Joshua 7:25). Perhaps the burning was done to mutilate the "bodies" (verse 9).
(First Chronicles 10:13-14), asserts that Saul's death was God's judgment on him.
Burning "bodies" was not part of Israelite custom, so it is likely that these men were trying to prevent further dishonor to Saul and his sons. The Philistines had quite possibly mutilated the corpses. David later reburied their "bones" (2 Sam. 21:12-14).
1 Samuel 31:11 "And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul;"
"Jabesh-gilead": Located east of the Jordan, its people stayed out of the war against Benjamin and suffered severe consequences as a result (Judges Chapter 21). The men of Jabesh-gilead showed kindness and respect to Saul, a Benjamite, by rescuing his body from the wall of Beth-shan because Saul and his sons had saved Jabesh-gilead from the Ammonites (11:9-12), just after he had been chosen as king of Israel. By this act, they honored Saul for his faithfulness to them.
The inhabitants of Jabesh-gilead remembered the brave deeds that Saul had done for his people. It seems they made a brave surprise raid on the temple of the false goddess Ashtaroth and took Saul's, and his son's bodies, down from the wall.
1 Samuel 31:12 "All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and came to Jabesh, and burnt them there."
"Bodies ... burnt": In light of Saul's head having been cut off and the mutilation that had taken place, it is thought that the citizens of Jabesh-gilead burned his body to hide the damage.
1 Samuel 31:13 "And they took their bones, and buried them under a tree at Jabesh, and fasted seven days"
"Bones ... buried": It was considered disrespectful not to bury the dead. Abraham went to great lengths to bury Sarah (Gen. 23:4-15), and Jacob made Joseph swear that he would not bury him in Egypt (Gen. 47:29-30).
"Fasted seven days": In relation to death, fasting was often associated with mourning in the Hebrew culture. It was a sign of respect, seriousness and grief. First Samuel began with the Ark of the Covenant being captured by the Philistines (1 Sam. 4:11), and in the end Israel's king had been killed by them. 2 Samuel will recount how God vindicated His honor by David's defeating the Philistines (2 Sam. 5:17-25), establishing an uncontested kingdom (1 Kings 2:12), and safely bringing the Ark to Jerusalem, the city of God (2 Sam. 6:16-19).
These men could not allow these people to degrade the bodies of Saul and his sons. It would not only be a disgrace to Saul and his family, but all Israel. They took their bodies down at night, while the city was asleep. They burned the bodies in Jabesh. Had they not burned them up, the Philistines might have been able to find them, and desecrate their bodies further. This is the only instance of cremation in the Bible by Hebrews.
1 Samuel Chapter 31 Questions
1. How did the battle go between the Philistines and Saul's men?
2. What is this chapter telling of?
3. How many men were with Saul?
4. What happened to them?
5. Who were Saul's sons, that died in this battle?
6. Abinadab is the same as ________.
7. What did the Philistines do to Saul?
8. What was worse than being killed to Saul?
9. Who did Saul ask to kill him?
10. Did he do what Saul said?
11. How did Saul die?
12. Why would his armor-bearer not kill him?
13. After he saw Saul was dead, what did the armor-bearer do?
14. What may we assume about the deaths of Saul's sons?
15. When the Israelites in the cities heard what had happened, what did they do?
16. When did the Philistines find Saul's body?
17. What did they do to Saul, to defame him?
18. What did they do with Saul's body?
19. Who was Ashtaroth?
20. Who did they nail to the wall, besides Saul?
21. Who comes to retrieve their bodies?
22. When did they come for their bodies?
23. What did they do with the bodies?
24. Why did they do this?
25. This is the __________ instance of cremation by the Hebrews in the Bible.
###