First Samuel Chapters 8-12 Chapter 8 8:1-2 The chapter opens with the sons of Samuel. Joel (Yahweh is God) and Abijah (a BUY jah) (Yahweh is my Father), were appointed by Samuel to be judges. These men were serving as judges in Beersheba, a city situated at the southern extremity of Israel, about forty-eight miles south of Jerusalem. Samuel may have been around 75 years old at this time. Smith suggests the following chronology: Event
Date
Birth (Samuel)
1118
Shiloh destroyed Ark at Kirtiath Mizpah Revival Samuel Judges Saul Anointed Advisor to Saul David Anointed Retirement Death
1105
Years
Age
20
13 33
42
75
1085 1043 11 1033
86 19
1014
105
8:3 Contrary to the commands of God, Samuel’s sons perverted justice and used their office and authority for personal gain (Deuteronomy 16:1820). Ironically, Samuel’s two sons were as wicked in their own way as were Eli’s two sons. 8:4-5 The bad reputation of the sons of Samuel were well known. The elders of Israel requested that Samuel would appoint them a king, like all the other nations. “The sons of Eli and the sons of Samuel were complete failures and merely compounded the frustration of Israel rather than giving hope for the future. They, perhaps, looked back
on the three hundred years that had gone by with various degrees of success and failure. In all probability, they looked at the failures during the times of the judges and attributed those failures to the political organization rather than to national apostasy” (Davis p. 43). Note that they didn’t say, “Ask God if now is a good time for us to have a king as He promised in the Law (Deuteronomy 17:14ff). Note the emphasis on the phrase, “like all the nations”, which was a complete reversal of God’s intent for Israel (Leviticus 20:26). I think Davis is right when he says, “It is also possible that the people of Israel wanted security without moral or spiritual responsibility…Perhaps they vaguely supposed that a government under a human king would relieve them somewhat of this responsibility, inasmuch as their well-being would rest more with the character of the government and the qualities of the king himself (instead of their own personal morality)” (pp. 43-44). What Israel wanted, security and the defeat of their enemies, they thought could be accomplished through a political act, when in reality it could only be accomplished through ongoing spiritual responsibility. Compare with 1 Samuel 12. Like Israel, it is easy for us to do the same type of thing today: “We have a tendency to assess our problems mechanically rather than spiritually. Our first impulse is to assume there is something wrong in our techniques. The need is adjustment, not repentance; there is something wrong in the system that needs doctoring…How easy….to look for a new gimmick rather than cry out for a new heart. Instead of looking to God for help we are more interested in prescribing what form God’s help must take” (Dale Ralph Davis p. 84).
“Like all the nations” There is the temptation of not wanting to be different for God’s sake. We do not like to be distinct, rather most people would rather blend in. “Israel and the rest of us prefer to keep in step with our culture and fit into the molds of our society. Who wants to stand out in the middle of a crooked and perverse generation? Why should the church or Christians individually have a different definition of success? Why a winsome purity in our conversation? Why faithfulness in marriage? Or chastity before it? Why a seeking of justice for the helpless or a flowing of compassion to the neglected? Why a passion for worship over entertainment? Why prefer to enjoy God than to wallow after fulfillment?” (Dale Ralph Davis pp. 86). See Romans 12:1-2; Galatians 2:20; 2 Corinthians 5:17.
8:6 Samuel of course was grieved, not merely were they putting him out to pasture, but the people were forgetting that God was their king and He had delivered them repeatedly. Yet instead of getting bitter, Samuel sought God’s counsel concerning this matter. For Samuel, God would always have the final say. 8:7-8 This desire for a king was simply a new form of idolatry. It was one more example of the spiritual rebellion manifested by Israel ever since God brought them out of Egypt. “The king is not merely a substitute for Samuel but for Yahweh. What we have here is simply the old idolatry (trusting in something other than God) with a new twist” (Dale Ralph Davis p. 82). These verses also realize that the source of the people’s demand really wasn’t in their disappointment in the sons of Samuel or even in Samuel himself, rather, it lay in their troubled relationship with God. The people’s demand for an earthly king represented the political manifestation of a spiritual problem. 8:9 God is always up front. Before He selected such a king, the people are clearly warned about the consequences of such a move. Having a king would not be the answer to all their problems, in fact, many new problems would be created in the process.
What the Other Nations Really Have “The warnings issued by Samuel were not merely the idle ramblings of a disappointed prophet, but they accurately reflected some of the more serious problems related to monarchical rule as known to us from the ancient Near East at that time” (Davis p. 44). 8:10-17 “The decision to have a permanent king meant much more than the addition of one person to the circle of power in Israel. It entailed the establishment of a permanent, multitiered bureaucratic institution utilizing the services of thousands of individuals. To underwrite this form of government, vast quantities of personal and family resources would have to be given over to the king. Human resources of every description would be required for the maintenance of the monarchy” (Bergen p. 117). The king would actually bring very little additional “freedom”, rather such an institution would bring conscription for military service, seizure of private property, increased taxes (10 percent), on top of what they were already giving to God. “Land confiscation was common among kings of the ancient Near East (remember Naboth’s vineyard (1 Kings 21)! These lands were many times given to successful warriors for their own private use. God points out that kings are typically “takers” and not “givers”. Even though, the king of God’s choosing was supposed to be a man of God, and without the customary royal perks, i.e. military machine, multiple wives, and
massive wealth (Deuteronomy 17:16-17), most of their kings would act just like the self-centered kings found in pagan empires. 8:18 Ultimately the average Israelite would find himself a slave to such a system. As a result the people would cry out for relief from these kings, as though they were the enemy. Even in desperate times the king would always get his share (Amos 7:1). 8:19-20 The people would not listen or believe the accurate description which God is delivering through Samuel. Here we also see what the people were wanting, someone to “fight their battles”. Instead of trusting in God to be their deliverer, they wanted to place their trust in a fallible and human ruler. “Note that the two principal crisis points in Jewish history revolve around the establishment and the rejection of a king. Here the voices of Israel demand a king, but at Calvary Israel rejected their king (John 19:15)” (Davis p. 45). “Thus was set in motion the events that gave Israel a king who was far more ‘like all the other nations’ had than anyone could have imagined” (Bergen p. 118). “Israel’s muleheadedness should instruct us. It teaches us, for example, that knowledge or information or truth does not in itself change or empower. (Our society has not learned this. Watch television news clips that discuss some contemporary social or moral problem. Interviewers ask an expert what needs to be done. Usually the answer is that we must get or use funds to educate people about the harmful effects of the current villain. It is the education fallacy, and the fallacy assumes that if people only know that something will destroy them they will leave it alone…..Israel then hears God’s wisdom but does not submit to it; God gives her instruction but she is not teachable. Which should lead God’s current people to cry out for a soft heart, for a teachable spirit, for preservation from the arrogance of our own stupidity (Proverbs 12:15)” (Dale Ralph Davis p. 88).
Chapter 9 9:1 Here we are given the lineage of Saul’s father, Kish, who is described as a mighty man of valor. The expression suggests that he was a military leader in time of war. 9:2 From external appearances, Saul looked like the type of king which the other nations had. Of regal stature, he had the potential of being every inch a king. “Saul’s subsequent failure as king makes the well-known divine admonition in 16:7 all the more poignant: ‘Do not consider his appearance or his height, for I have rejected him’… another Saul (also from the tribe of Benjamin), though lacking the externals (2 Corinthians 10:10), possessed the internal, spiritual qualities
that made him one of the greatest men who ever lived” (Gaebelein p. 619). 9:3-4 In searching for the lost donkey’s of his father, Saul and his servant criss-crossed the borderlands between Benjamin and Ephraim. The precise location of Shalisha (SHAL uh shuh), and Shaalim (SHAY uh lim) are unknown. 9:5 Saul was ready to give up the search lest his father become anxious over his whereabouts. 9:6-9 The servant suggested to Saul that they consult the local man of God about the donkeys. “At least three features are remarkable about the brief interchange between Saul and his servant. First is the future king’s profound ignorance of Samuel (the unnamed man of God). Though Samuel lived nearby and was known to all Israel (3:20; 4:1), even Saul’s young slave, he was unknown to Saul. Second is Saul’s failure to consider seeking divine help in the trials of life…Third is Saul’s assumption that spiritual favors had to be bought” (Bergen pp. 121-122). The explanatory footnote in verse 9 clarifies for later readers of the books of Samuel that a “seer” (from the Hebrew verb “to see”) became known in later times as a “prophet” (from “to prophesy”). 9:10-14 Here we learn that Samuel was serving not only as a judge and a prophet, but also as a priest. 9:15-17 God is very clear when He speaks. Even though their request for a king was a rejection of God as their king, God can still use such a choice to bring about His purposes. 9:20-21 “The meaning is simple. Saul would be the one who would fulfill the desire of Israel for a king. He was the chosen one. Saul sensed that some great honor was being announced. However, he could not understand why Samuel would speak to him in this manner. He was from Benjamin, the smallest tribe, and even within that tribe his father’s family had little standing” (Smith p. 266). “The humility and transparency of Saul are evident at this stage of his career” (Bible Knowledge Comm. p. 441). 9:22-24 Saul is treated as the guest of honor at this banquet. He was seated in the most honored place at the head of the thirty invited guests, then a choice portion of meat was set before him. 9:25-27 “Early in the morning, Samuel aroused Saul from his sleep on the flat roof of the prophet’s home. He walked with Saul and his servant to the edge of the city. There the servant was dismissed, so that Samuel might declare the word of God to Saul privately” (Smith pp. 266-267).
Chapter 10 10:1-5 Saul is anointed as king, then he is told that he would experience three signs: (a) he would meet two men near Rachel’s tomb on the border of Benjamin and Ephraim, who would tell him of the whereabouts of the lost donkeys; (b) he would meet three men at the tree (oak) of Tabor, somewhere between Zelzah (ZEHL zah) and Gibeah, who would give him two loaves of bread, and (c) he would meet a procession of prophets descending from the high place at Gibeah. Remarkably, he would join in with the prophets in their prophesying as the Spirit of God enabled him. 10:6 The expression “changed into another man”, doesn’t mean that God miraculously changed Saul’s moral and spiritual character. “The Spirit made the inexperienced and unlettered Saul able to assume kingly responsibilities to much the same way as the judges before him were blessed (Judges 6:34; 11:29; 13:25; 14:6,19; 15:14). Saul’s subsequent behavior, demonstrates that even early on in his reign, he was lacking some serious moral and spiritual qualities (i.e. chapter 15). 10:7-8 This verse should make some things very clear to Saul: 1. God is choosing him. 2. The proper relationship between the king and God’s prophets. “Under the Lord’s inspiration, Samuel and the later prophets had the right to prescribe royal behavior (1 Kings 20:13,22). Furthermore, the plans of Saul…were to be subordinate to the prophetic word…the king was always to be under the Lord’s authority….Royal power would have divinely set limits, and the Lord’s prophets would define those limits” (Bergen pp. 128129). Saul must learn that even kings were subject to the messages from the prophets. God was still the real King of Israel. 10:9-13 This shy country-boy became a vigorous public proclaimer of praise to God, and that right in the shadow of a Philistine garrison (10:5). The people who knew Saul, were astonished at his behavior. The question, “Who is their father?” has been interpreted in a variety of ways. Some think the sense is that the prophets have no father and hence are a disreputable band with whom Saul should have nothing to do. Or, that since Saul isn’t the son of a prophet (operating under the assumption that such an office was hereditary), maybe Saul really isn’t the son of Kish, but the illegitimate offspring of his mother and an unnamed member of this band. But the question could also be a rebuke to the astonished crowd. “Why criticize Saul for joining the prophetic band when their “father” is none other than Samuel? Or, the question could rebuke the ignorance of the crowd, that is, one is not born a prophet, rather, God’s Spirit is what
compels a man to prophesy, so why argue that his ancestry should prevent him from being a prophet! “The astonishment over the change in Saul was so memorable that the folks coined a proverb: ‘Is even Saul among the prophets?’ That is, whenever at some later time, someone in Gibeah saw, heard of, or experienced something utterly unusual or unexpected, they might remark, ‘Well, is even Saul among the prophets?’ An American might say, ‘Wonders never cease’” (Dale Ralph Davis p. 96). 10:14-16 When questioned by his uncle, Saul doesn’t reveal that Samuel had anointed him king. 10:17-19 Mizpah was the place were the people had turned to the Lord earlier in Samuel’s career (7:5-6). The introductory speech for this coronation ceremony is interesting. With a brief speech he reminded the audience of all that God had done for them in the day of deliverance from Egyptian bondage and the oppressions of neighboring nations. In asking for a king, they were rejecting God as their king. God is relentless. Samuel keeps hammering Israel with God’s reproof, seeking to motivate the people to acknowledge their sin “Why did Samuel kick it off on such a negative note? Why sour the hour? Even if it was Yahweh’s word, couldn’t it be communicated with a little more finesse and with a bit more sensitivity to the circumstances?” (Dale Ralph Davis p. 102). But truth must come before decorum. God may even ruin a nice occasion if it will get your attention and lead you to repentance. 10:20-22 Saul’s hiding may indicate humility, but others see a tendency to avoid responsibility. “Saul’s vacancy at his own coronation suitably foreshadows a reign that would vacate responsibilities associated with the exercise of godly rule” (Bergen p. 132). And yet, even hesitant men can grow into godly leaders (i.e. Moses). 10:23 The people’s first glance at their new king impressed them. 10:25 The ordinances of the kingdom which Samuel communicated to the people at this time, included at least the section in Deuteronomy which clearly outlined the behavior kings who would rule over the people of God (17:14-20). Some suggest, since the people already had Deuteronomy 17:14-20, that what Samuel was writing down was the information that today compromises 1 Samuel chapters 110. Be impressed that this verse does teach that the written words of Samuel possessed divine authority like Moses and Joshua before him. 10:26 Saul’s home town, “Gibeah” (gibb ee AH), was located just three miles north of Jerusalem on the main road from Shechem. As Israel’s first king, Saul had active supporters and political enemies as well (10:27). An opposition party was being formed which consisted mainly of worthless men. Yet, at this point in time, Saul isn’t jealous or threatened by even his
real enemies. What a contrast to when Saul will feel threatened by the popularity of David, who in reality was Saul’s most loyal supporter!
Chapter 11 11:1 No sooner had Saul begun his rule than a distant but important part of his kingdom was attacked by the Ammonites. The city of Jabesh Gilead, was located about 25 miles south of the Sea of Galilee, east of the Jordan River. As a Benjaminite, this city would be especially important to Saul. For it was this city which had furnished wives to surviving Benjaminites of Israel’s first civil war (Judges 19-21). Probably the city was in turn repopulated by Benjamites. The king of the Ammonites is called “Nahash” (NAY hash), which means “serpent”. 11:2 Nahash offered to the city some extremely cruel terms of peace. He wanted to inflict a humiliating defeat upon this Israelite town. Such an act would also disable the warriors in this community, for the left eye was generally behind a soldier’s shield in battle. 11:3 The elders of the city asked Nahash for one week to see if anyone would come to their aid. Apparently Nahash was so confident of the political disarray in Israel that he actually granted the request of the elders. 11:4-5 The beginning of Saul’s rule was very humble. “Evidently he did not seize the reigns of government at once by continued his work as a farmer while he waited for a time when he could answer Israel’s expectations of him as a king and deliver the nation from its enemies (8:6,20)” (Laney p. 42). 11:6-8 Upon hearing the news Saul was filled with righteous anger. As with Samson (Judges 14:6,19; 15:14), the Spirit turned the timid Saul into a vigorous leader. Saul summoned the Israelite tribes to war by butchering two valuable agricultural animals. “The Israelites’ anxiety may have been increased when they remembered the punishment inflicted on a city—ironically, on Jabesh Gilead—that had once refused a similar call to assemble (Judges 21:5). Saul’s slaughter of his oxen may have symbolized his entrance into full-time kingship” (Bergen p. 137). Note verse 7, at this point in his life, Saul realizes that he needs Samuel, which means, he needs the Lord’s guidance to fight such a battle. The city of Bezek (BEE zeck), was located about seventeen miles north of Shechem. All the tribes sent warriors, specifically Judah sent 30,000 men. 11:9-11 Saul’s troops had marched all night. He organized his troops into three units, “probably to facilitate a pinchers movement against the
enemy” (Smith p. 271). Sometime during the morning watch (2 a.m. to 6 a.m.) the attack was launched. The battle was a complete rout of the Ammonite army, those who did survive were simply individuals looking for a way of escape (11). 11:12-13 Such a stunning and complete victory confirmed in the minds of those present that Saul was indeed the right man for the job. They immediately wanted to kill those who had ridiculed Saul’s selection as king. However, Saul would have none of that. God had granted them deliverance, this was no day for revenge, but for celebration. To this Samuel agreed and urged the people to assemble at the ancient shrine of Gilgal, to renew the kingdom, i.e., give everyone the opportunity to renew their support for Saul (11:14-15). This time, there were no dissenting voices. Gilgal had been the first base camp when Israel entered the land (Joshua 5:2-10) and was located 38 miles SW of Jabesh Gilead and eight miles north of the Dead Sea on the west side of the Jordan.
Chapter 12 This chapter records Samuel’s farewell address at Gilgal where he relinquished the leadership of the twelve tribes to Saul. 12:1-5 Samuel stressed his integrity, to which the Israelites agreed. The assembly unanimously agreed that Samuel had never abused his office in any way. As a result of their dishonesty, the sons of Samuel were “with” the people, instead of “over” them. The sons of Samuel were to submit to the new king just like anyone else. While Samuel cannot hide his age or his sons, his leadership had been impeccable. There had been no defect in his character and leadership. 12:6-12 Not only has Samuel been faithful but so has Yahweh. Samuel rehearses God’s faithfulness to Israel and points out the pattern throughout their history. A crisis arises, they cry for help, God brings deliverance through a leader or leaders which He raises up. This was true during the Exodus and also true during the period of the Judges. “Ah, but the most contemporary crisis always seems the worst…Here comes Nahash…wreaking optical destruction---there is no cry for help but a demand for a king. No seeking for deliverance from Yahweh but a specifying the method in which deliverance must come. No appeal to the true King. No trust in Yahweh to send adequate leadership as He had always done. Their help, they assume, is not in the proven arm of Yahweh but in a new form of government. ‘A King—or Bust’, not ‘In God We Trust’” (Dale Ralph Davis p. 121).
The name “Bedan” in verse 11 may be another name for Barak. The name in the text of the Septuagint (Greek translation of the OT) and Syriac versions is “Barak”, Deborah’s general. 12:12 “We needn’t face an Ammonite rampage to slip into a quiet attitude of Israelite unbelief. Whenever the latest crisis comes (sometimes we label it the last straw) we quietly think, ‘In this He cannot provide; He has no provision for me in this’. It is all very silent, private, low-key---and faithfulness” (Dale Ralph Davis p. 121). 12:13-15 But a new form of government didn’t really change anything. Their new king still needed to be faithful just like any previous judge, and the people also needed to be faithful. 12:16-18 Lest any should doubt the word of Samuel, the Lord provided a dramatic visual aid. Thunder and rain immediately came. The time period is during the wheat harvest (end of May and early June), which was long after the later rain. Rain during this time of year would be very unusual. “Every Israelite knew rain was extremely rare at this time, something like six inches of snow in Miami on Memorial Day” (Dale Ralph Davis p. 122). 12:19 The people immediately realized the gravity of the situation. “Please don’t being to spout any nonsense about how wrong it is to motivate by fear. Why then did Paul write Colossians 3:5 after Colossians 3:5? What matters is whether there is a true basis for fear. If there is reason to tremble, we ought to tremble. Neither the church nor individual Christians should be above truthful terror” (Dale Ralph Davis pp. 123-124). 12:20-22 If we realize the gravity of our sins and flee to God for mercy, then we should no longer stand in dread of God’s judgment. But we do have free will, we must resist the temptation (after the terror is over), of going back into the world. 12:23 Samuel had ceased being Judge, but he would continue to exercise role as a prophet. Under the leadership of Saul, Samuel would continue to pray for the people and instruct them in the good and right way. 12:24 Here is the Old Testament equivalent to worship in spirit and truth (John 4:23-24). Heartfelt and cheerful obedience are the only proper responses to all the great things which God has done for us. 12:25 Israel certainly had received grace from God (12:20,22), yet this grace could be abused. Grace wouldn’t cover wickedness of which one refuses to repent (Romans 2:1-5).