First Samuel Chapters 13-15 “Chapters 13-15 record two of Saul’s most important campaigns—one directed against the Philistines to the west and the other against the Amalekites to the south. It was in those campaigns that Saul demonstrated by his self-sufficiency…that he was unfit to be king over Israel (13:14; 15:26)” (Laney pp. 45-46) Chapter 13 13:1 Acts 13:21 states that Saul ruled Israel for forty years. Literally, the Hebrew text here reads, “Saul was the son of a year when he became king, and he ruled over Israel two years”. The NIV translators attempted to harmonize this verse with Acts 13:21, by assuming that the text might have originally read at this point “forty-two” years. The text is probably either saying that Saul was forty-one when he began to reign and he reigned forty-two years as king, or, as the Syriac rendered this verse, “when Saul had reigned one or two years”. 13:2 Saul began to organize a standing army. As a nucleus he chose for himself 3,000 men. This army was divided between Saul and his son Jonathan. The city of Michmash (MICK mash), was located about seven miles north of Jerusalem. And Gibeah (gibb ee AH), is about three miles north of Jerusalem. 13:3 Jonathan took the initiative and struck the Philistine garrison at Geba (GHEE buhl), which apparently was about one and a half miles southwest of Michmash across a deep ravine. 13:4 The above attack only seemed to enrage the Philistines, Israel had become a “stench” to the Philistines. In other words, the Philistines had a really low regard for the Israelites. “Anticipating a retaliatory invasion by the Philistines, Saul had the trumpet blown throughout the land…Then he summoned the people of Israel to Gilgal” (Smith p. 278). “Jonathan then is the instigator of this initial success…But Jonathan is not Saul. He is the king’s son, not the king. Why didn’t Saul take the initiative? Why didn’t the king go out before Israel (8:20)? Of course the press release gave Saul credit for the feat (13:4), but every Israelite knew who authorized the press releases. It all stirs a question in our minds. Does
Jonathan’s success point to some lack, some deficiency in Saul? Only chapter 14 can finally answer that. In the meantime we might observe that God’s purposes are not frustrated when His more ‘authorized’ servants prove reluctant” (Dale Ralph Davis pp. 128-129). 13:5 Some have questioned the amount of chariots in this passage. Since in the Hebrew the words for 30,000 and 3,000 are almost identical, the actual number may have been 3,000 chariots. Yet, the text makes it clear that this was a massive army, “like the sand which is on the seashore in abundance”. “Though Israel anticipated a Philistine counterattack, they were totally unprepared for the magnitude of the Philistine reaction” (Bergen p. 149). “The Philistines were feared far and wide for their wooden chariots armed with iron fittings at vulnerable and strategic points” (Gaebelein p. 655). The city of Beth-aven (beth A van), was located west of Michmash. 13:6-7 The reaction of the people in these verses infer that the chariot force in the previous verse was extremely large. Troop defections and mass desertions quickly resulted. The deserters either hid or left the Promised Land entirely. Saul was in a tight situation. He faced a massive land army, his own army had dwindled down to only 600 men (13:15), and even those men were trembling with fear. 13:8 Saul, remembering Samuel’s earlier command (10:8), waited seven days for his arrival. In comparing this verse with verse 10, it is clear that Samuel wasn’t late. Rather, Saul, in view of constant desertions had refused to wait any longer. Saul seems to have waited into the seventh day but not the whole day. 13:9-15 On the surface the reader might sympathize with Saul. In view of the Philistine army that was mobilizing, his own army that was dwindling, and the fact that Samuel had not shown up bright and early on the seventh day, can we really fault him? Doesn’t he deserve understanding rather than censure, or doesn’t he need empathy rather than punishment? God’s answer is “No”! Saul’s attitude seems to be that certain emergencies rendered God’s word unnecessary. It seems that Saul also tried to blame Samuel (13:11), i.e., you were late so it was not my fault. Saul was also very short-sighted. He wanted the favor of the Lord, and yet he acted like he did not believe that God would protect him until Samuel arrived. “I forced myself” is still a common excuse, even among professed believers. How many Christians have justified some force of sinful behavior by saying, “Well, I just had to do something”, or “I just couldn’t remain in that situation any longer”? God is looking for people who will stick with Him and obey Him, even when it seems like obedience and trusting Him leads only to a dead end. Saul was all wrapped up in the sacrifice or ritual and forgot that without obedience, all religious duties are vain (1 Samuel 15:22-23; compare with 1 Corinthians 13:1-4).
13:13-14 God took Saul’s disobedience seriously. Saul had just forfeited an enduring dynasty for his own sons (13). Verse 14 infers what it means be to a “man after God’s own heart”. That is, a man who will trust God in all situations, even those situations in which obedience to God seems useless or hopeless or contrary to good advice. This section really destroys the concept that the end justifies the means, or disobedience to some of God’s rules is allowed in certain situations, or that God is more concerned about how we feel than what we do. 13:17-18 The remaining part of this chapter describes the tremendous power the Philistines exercised over Israel during this period of time. While the bulk of the Philistine army remained at Michmash, three Philistine raiding parties began to plunder the land. With his little band Saul took up defensive positions near Geba of Benjamin and was helpless to deal with the raiding parties dispatched to the north, to the south and to the west from the Philistine base camp. 13:19-22 What made matters worse was a lack of proper weaponry. The Philistines had removed all blacksmiths from Israel and the Israelites were in turn forced to travel down to the Philistine plain to get their agricultural implements sharpened. “Since the Philistines had a monopoly on the smelting and working of iron, they charged exorbitant prices—two thirds of a shekel—just to sharpen or repair their tools. Such prices made weapons unaffordable to the average Israelite” (Smith p. 280). 13:23 The showdown with the Philistine invaders began when the enemy base camp moved south toward the pass of Michmash. “Chapter 13 then highlights….. Israel’s helplessness. That is why alert Bible readers are not hopeless about Israel’s hopelessness. They have seen it too often before: the total helplessness of God’s people proves to be the backdrop for Yahweh’s deliverance…That is frequently Yahweh’s way with His Israel. That is why the remnant refuses to lose heart. Not that His people enjoy their helpless condition; it is simply that they have seen Yahweh create deliverance out of nothing too many times to give themselves over to total despair” (Dale Ralph Davis pp. 132-133). Chapter 14 14:1 Once again Jonathan takes the initiative. “Armor-bearers in ancient times had to be unusually brave and loyal, since the lives of their masters often depended on them” (Gaebelein p. 660). 14:2 Saul remained near his hometown of Gibeah. Perhaps he was determined to defend at least his hometown at all cost. But the bold faith of Jonathan does appear to stand out in bold relief against the inaction, paralysis, or ease that Saul was enjoying. 14:3 The priest at this time was Eli’s great grandson, “Ahijah” (a HIGH juh).
“Why does he resurrect Ahijah’s family tree? He has his reasons for calling him Ahijah the ‘son of Ahitub, brother of Ichabod (remember the dark day when ‘no glory’ was born, 4:19-22?), son of Phinehas (the meat-loving, woman-chasing priest of 2:12-17, 22-25), son of Eli (whose line would be judged and excluded, 2:27-36; 3:11-14), priest of Yahweh in Shiloh’. The writer may be saying more than appears. ‘Here are the leaders: sitting there is Saul, whose dynasty has been rejected (13:13-14), assisted by Ahijah, whose priestly line has been rejected. Since Samuel has left Saul no authorized prophetic direction; he has a rejected priestly line instead. What help can such a king and such a priest give?” (Dale Ralph Davis p. 136). 14:4-5 “The names of the cliffs flanking the Michmash pass were doubtless intended to pinpoint the site of the Philistine outpost…If the two cliffs are mentioned in the same order in 4 and 5, Bozez (BOE zez) was on the north and Seneh (SEE nuh) was on the south. Bozez (shining?) would then perhaps be so named because its face, being on the south, would catch the rays of the sun. As for Seneh (thornbush?)…it may have been socalled because thornbushes growing on or near its face” (Gaebelein p. 661). 14:6 Here we are given an insight into Jonathan’s faith. He knew that the Lord is never limited by the lack of His people’s abilities, powers, or resources. Possibly Jonathan’s mind is going back to such historical realities as when God used Gideon and his 300 men (Judges 7). In addition, the Philistines are “uncircumcised”, that is, men who do not have a relationship with God. Jonathan’s faith was not a product of his environment. “Faith arises in such a situation because it looks not to circumstances but to God. Jonathan is not trusting his own daring scheme. He does not say, ‘Perhaps Yahweh will act for us, for we are rather clever’” (Dale Ralph Davis p. 138). Consider the word “perhaps”: Too many people today think that “perhaps” isn’t a word which faith would use. “Faith, however, must not be confused with arrogance. Jonathan’s ‘perhaps’ is part of his faith. He both confesses the power of Yahweh and retains the freedom of Yahweh. Faith does not dictate to God, as if the Lord of hosts is its errand boy. Faith recognizes its degree of ignorance. All this, however, does not cancel but enhances its excitement. Who knows what this omnipotent God may be delighted to do against these uncircumcised Philistines!” (Dale Ralph Davis p. 138). Compare with this other “perhaps” in Scripture: Esther 4:14; Philemon 15. 14:7 The armor-bearer was ready to follow Jonathan, regardless of what decision was made. 14:8-10 Jonathan does not have a martyr-complex, rather his faith is being guided by wisdom. “When the Philistines caught sight of the two
men, they assumed them to be Israelite deserters who had earlier hidden in caves and holes. Confident that they had nothing to fear, the Philistines shouted the fateful words: ‘Come up to us’…Wasting no time, Jonathan and his companion climbed up to the outpost and began the slaughter” (Gaebelein p. 662). “If the enemy ordered them to halt they would not ascend the height where the enemy was…If the Philistines challenged them to climb up, Jonathan would regard that as a sign that Yahweh would give a victory. Such a challenge would indicate overconfidence, even carelessness on the part of the defenders” (Smith p. 281). 14:11-12 The expression, “we will tell you something”, may be their way of saying, “we will teach you a lesson”. “The garrison obviously did not see a threat. One easily supposes the Philistines were back at their poker and beer momentarily” (Dale Ralph Davis p. 139). 14:13-14 Although outnumbered about ten to one, Jonathan and his armor-bearer immediately attacked the Philistines. The expression, “within about half a furrow in an acre of land”, refers to a field small enough to be plowed by a yoke oxen in half a day. That is, the Philistines were killed in a brief time and in a short distance. 14:15 Before the main force of the Philistines could come to the aid of this outpost, a tremendous earthquake hit. The enemy was immediately thrown into confusion and panicked. 14:16 The lookouts in Israel beheld the Philistine army in complete disarray. 14:17 Maybe suspecting that some of his men had attacked the enemy, a quick numbering of his troops revealed the absence of Jonathan and his armor-bearer. 14:18-19 According to the Law, no Israelite army was to enter battle prior to a priestly address (Deuteronomy 20:4-5). In addition, Saul may have been seeking to consult God’s will in this matter, but when additional reports came in, Saul told the priest to stop. 14:20-21 When Saul and his men arrived at the battlefield they found the Philistines fighting among themselves. Verse 21 seems to suggest that the Philistine army was composed of some “Hebrews”, who had joined the Philistine ranks. When the tide of battle had turned, they starting fighting for Saul. “It seems… likely that they were professional soldiers or mercenaries who had sold themselves into military service” (Davis p. 59). 14:22-23 Saul’s forces swelled as other Israelites, previously immobilized by fear and hopelessness, joined them. Note, “Though many Israelites had participated in the battle that day, including former turncoats and deserters, the narrator does not give Israel credit for the victory” (Bergen p. 158). The Philistines were making a mad dash westward beyond Beth Aven as they attempted to return to their homeland.
14:24-30 The Law did not require soldiers to refrain from eating during battle. “Saul’s demand that his soldiers deny themselves food at the very time when caloric needs were at their greatest was ill-conceived” (Bergen p. 158). There is an important lesson here. Unless our zeal is properly directed towards God and channeled through His law, we will end up making our own laws. In fact, I believe it could be argued, that when men don’t submit to God, then end up making laws which are really stricter than the laws which God has given. Just look at the legalism found in Communism! 14:25 The focus of the battle left the roads and entered the woodlands as the Philistines attempted to evade the Israelites. 14:27 Jonathan, ignorant of his Saul’s oath, ate some honey that he found in the forest. 14:28-30 When Jonathan did hear about his father’s oath, he completely disagreed with his father’s reasoning. 14:31-32 The Israelites had chased the Philistines as far as Aijalon (A juh lon), which was some twenty miles west of where the battle was first joined. Utterly exhausted and starving, the Israelite warriors began to eat captured Philistine livestock without first draining the blood. This was a direct violation of Leviticus 17:10-14. Consider how a man-made rules often result in sin. Saul’s mandatory food-restriction on this day (which Saul probably thought was a manifestation of his loyalty to God), actually was a stumbling-block to his army and made them vulnerable to temptation. Zeal for God is not seen in how much we can sacrifice for Him, but rather, in humbly submitting to His rules and not ours. Saul, like many religious people, wanted to choose and define what it meant to obey God, rather than simply obeying what God had already said. Like the Pharisees, Saul was straining at gnats and yet swallowing camels. 14:36-39 Saul was drawing up plans for a pre-dawn raid against the Philistines, but God wasn’t answering him. Saul concluded that the Lord was displeased with someone’s actions. Note: It never crossed Saul’s mind that God wasn’t speaking to him, because the sinner was Saul! 14:40-44 Here we see the real danger of misdirected zeal, innocent people get hurt! Such misdirected zeal can also blind a person to what is right and wrong. 14:45 This is one of those rare times when Israel stood up against a leader who was about to do something which was wrong. 14:46-48 A brief description of Saul’s military accomplishments are given in these verses 14:49-52 These verses give a description of Saul’s family. The following will help when it comes to pronouncing these names: “Ishvi” (ISH vigh); “Malchi-shua” (mal kye SHOO uh); “Merab” (MEE rab); “Michal” (MY kul); “Ahinoam” (a HEN oh am). “As was—and still is---the custom in Near Eastern Semitic societies, family members were appointed to key governmental positions….To keep Israel’s military in a state of readiness
against this continuing threat, Saul instituted a system of conscription” (Bergen p. 162). “Any reader who really gets dirty in the ink of the text instinctively senses that Jonathan is royal material. What a splendid king he would make! But that is where the tragedy comes in: Jonathan will never get such an opportunity….Our questions fly thick and fast, all our ‘Why’s’ and ‘What ifs?’….Such questions are normal. They are also revealing. They reveal us: twentieth-to-twenty-first-century citizens of the western culture we have imbibed. In our minds self-fulfillment is a right….But Jonathan seemed to know better. The king was not Saul’s or Jonathan’s; it was Yahweh’s kingdom. For Jonathan, then, the kingdom was not his to seize, not his to rule, but his to serve….Maybe a tragic life isn’t tragic if it’s lived in fidelity to what Christ asks of us in the circumstances he gives us” (Dale Ralph Davis p. 142). Chapter 15 15:1-3 “South of Israel in the Negeb, large areas were occupied by a people well known for their vicious fighting ability. Shortly after Israel’s exodus from Egypt it was the Amalekites who attempted to prevent Israel from moving into the Sinai Peninsula (Exodus 17). The Lord had not forgotten that encounter (17:14; Deuteronomy 25:17-19)” (Davis p. 61). It had been over 400 years since Amalek had attacked Israel, but in the intervening centuries Amalek had shown no signs of national repentance. Such a destruction was to be complete (15:3). “Such a command was not an encouragement to the barbaric slaughter of ‘innocent people’ as some have argued, but represents a fully justified act on the part of a holy God who reserves the right to judge sin at any point in history” (Davis p. 61). This culture had been given 400 years of mercy and grace, they had been given time to change! (Compare with other cultures which God judged, Genesis 15:16). This battle was not based on politics or military considerations, rather, it was a holy task. Saul and his army were given by God the responsibility of caring out His judgment against these people. “The soldiers were not to profit from their assignment through the acquisition of slaves or booty” (Bergen p. 168). “And lest someone worry that descendants are suffering for their ancestor’s sins, 1 Samuel 15 indicates that Amalek had not changed over the years, Note that Samuel refers to the current generation of Amalekites as ‘sinners’ (v. 18) ….It is precisely in God’s vengeance that His people find comfort! Yahweh does not forget how His enemies have hated, trampled, and crushed His people. To hear, ‘See! Your God will come with vengeance!”
(Isaiah 35:4) is to hear good news…for that means that God will put down and overthrow all who strangle and oppress His people” 1 15:4 The precise location of “Telaim” (tuh LAY uhm) is unknown, but one site that has been suggested is modern Tel Masos, which is about seven miles E-SE of Beersheba. “Since this battle was to be fought in the open spaces of the desert, Saul used an army of much larger proportion than previously employed in the hill country” (Davis p. 62). 15:5-6 Before his attack, Saul urged the Kenites, who were living in or near Amalekite territory to move out, so they weren’t killed in the crossfire. The Kenites were nomadic Midianites (Numbers 10:29; Judges 1:16) who were well disposed toward Israel from ancient times (Exodus 2:18; 18:9-10). 15:7 The field of battle was a very large area, starting from Havilah (HAV uh luh), northern Arabia (?) all the way to Shur, on the eastern border of the Nile delta. 15:8-9 Saul violates what was a very clear command (15:3). 15:10-11 God takes it personally when we violate His will. God was truly disappointed in Saul, especially in light of all the providential and miraculous assistance that He had given Saul. This verse really challenges the concept that God always has warm feelings towards us—not matter what we do or don’t do. Be impressed that Samuel takes no pleasure in Saul’s failure nor in the task that now confronts him. 15:12 Saul had returned to Carmel, a town seven miles south of Hebron and had erected a monument to celebrate his (not God’s) victory. 15:13-16 Saul argues that he has carried out God’s command, Samuel counters, “What about all this racket I am hearing from captured Amalekite flocks and herds” (14). “The people, Saul avers, spared that good livestock to sacrifice to Yahweh; but there was compliance—the rest they totally destroyed” (Dale Ralph Davis p. 15). Many people today would agree with Saul’s reasoning, that is, doing something that looks “spiritual” (offering these animals as a sacrifice to God), makes up for not really obeying what God has said. “How can it be a sin—when it makes people feel so spiritual, when it appears to do so much good?” Also note Saul’s legalism, “It only looks like a violation, while the animals weren’t killed in the heat of battle, technically they were, because they will eventually be killed when we offer them in sacrifice”. Note how Saul attempted to “pass the buck” (“the people”, 15:15). “The shift in pronouns is an obvious example of the ancient (and modern) art of ‘passing the buck’. Saul attempted to justify the deeds of the people on the grounds that their intentions were good. In other words, the end had fully justified the means. He assumed that any 1
Looking On The Heart, 1 Samuel, Volume 2, 1 Samuel 15-31, Dale Ralph Davis, p. 13
sacrifice, whether prepared in disobedience or obedience, would be acceptable to God” (Davis pp. 62-63). 15:17-19 Remember, God is speaking through Samuel. Here is God’s view of such contorted reasoning! Saul is reminded of what God had done for him (17), that this same God had sent him on a mission and the mission statement had been clear (18). Why then, in light of all that God had done for Saul, had Saul chosen to rebel? (19). 15:20-21 Saul utterly disagrees with Samuel. Like many people, Saul cannot see or will not see how partial obedience doesn’t even count. He is arguing like people who say, “Yea, that’s not what God commands, but I can’t see what harm there is in…..”. Saul is stumbling over exactly what prevents so many people today from obeying the truth. They may have never been baptized for the remission of their sins—yet they will read Mark 16:16 or Acts 2:38 and protest that they have fulfilled those passages. 15:22-23 This is God’s view of partial obedience, of situation ethics, of the end justifies the means, and that good intentions make up for obedience. God doesn’t call Saul’s actions an alternate religious understanding, an expression of theological pluralism, or a quest for finding one’s identity. “It is rebellion. It is arrogance. It is idolatry” (Dale Ralph Davis p. 17). God is not saying, “Just forget about My sacrificial laws in the Law and obey instead”, rather sacrifices or any religious act when separated from obedience, is useless. Religious duties, including sacrifices are never a substitute for obeying what God said to do in the first place. Partial obedience isn’t a “lesser sin”, rather it is rebellion, in the sight of God it is viewed as divination and idolatry. This set of passages challenges the thinking which says, “God will be really merciful to religious people, who aren’t Christians, for at least they are trying”. Well, wasn’t Saul trying? For similar sayings in the Old Testament, see Isaiah 1:11; 66:3; Jeremiah 6:20; Hosea 6:6 and Micah 6:6-8. 15:24 Observe how a person can be so adamantly opposed to something one moment and giving in the next. In addition, we learn that Saul had caved into the requests of the people, because he feared them. 15:25 But Saul seems to think that forgiveness resides with Samuel and not with the Lord. It just seems that Saul is looking for a quick and easy repentance. “Ok, I sinned, forgive me, so can we just forget about it and enjoy a good sacrificial meal together?” 15:26-29 These verses, “Seem to be emphasizing to Saul that Yahweh’s word about tearing the kingdom from him is no mere threat but an irrevocable decision. Yahweh is not using a political or theological scare tactic designed simply to shake Saul up” (Dale Ralph Davis p. 19).
Saul can be forgiven of his sin, but there are at times earthly consequences which repentance or forgiveness doesn’t remove. God has removed Saul from being king-period. 15:30-33 It appears that Saul is still concerned more with appearances than with genuine repentance. The support of men is more important to Saul than God’s favor (John 12:43). For whatever reason, Samuel agrees to accompany Saul. The reason might be found in verse 33, that is, it gave Samuel the opportunity to make sure that God’s will was finally carried out against the Amalekites. 15:34-35 After this episode at Gilgal both Samuel and Saul returned to their respective homes at Ramah and Gibeah. Though Saul was gone from Samuel’s field of view, he was not gone from his heart (15:35)