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I Samuel
Introduction
The two books of I and II Samuel cover a period of 125 years which dates the book at
approximately 990 to 865 BC. These books are a continuation of the chronological events in the
history of Israel. I and II Samuel fall under the time period known as, "Period of Judges" (the
previous periods are commonly known as the Antediluvian, Postdiluvian, Patriarchal, Bondage,
Wanderings, and Conquest periods of history). The author of I and II Samuel is unknown.
Contents of Book
Eli and Samuel are recognized as the last Judges of Israel. The condition of Israel, at the time
of the birth of Samuel, was deplorable. Eli, the high priest, had two sons who were reprobates
(cf. I Sam. 2:12). The people of God were guilty of idolatry (I Sam. 7:3). The Philistines were in
power and God’s people had somewhat lost their identity of being a holy and royal nation.
Within such a godless society Samuel comes upon the scene as a breath of fresh air. Samuel's
godly character is put in contrast to Eli and his sons wickedness with regularity in the early
chapters (see I Sam. 2:18; 3:1, 25-26, 29). Eventually, Eli and his sons die and Samuel remains
as the lone judge and prophet of Israel.
The people of Israel were confused because nothing seemed to be going right for them. When
they lost four thousand men in a battle against the Philistines at I Samuel 4 they proclaim,
"Wherefore hath Jehovah smitten us today before the Philistines" (4:3)? Israel decides to bring
the ark of Jehovah to the battle against the Philistines yet once again they are defeated and this
time they loose thirty thousand men (see I Sam. 4:5-11). Just when Israel thought that things
could be no worse they loose fifty thousand men when they unlawfully look upon the Ark of the
Covenant (I Sam. 6:19). The people conclude, "Who is able to stand before Jehovah, this holy
God? And to whom shall he go up from us" (I Sam. 6:20)? Samuel gives Israel the remedy for
their spiritual sickness and great loss of life. Israel had sinned and they were in need of humble
repentance. Once the people of God repented things came to be better for them (see I Sam. 7:3-
11). Their next sin would not be far away. Israel demands a king of Samuel and the Lord
complies with their wicked wishes yet latter demands their repentance
(see I Sam. 8:4-7; 12:17-20).
Character Sketches in I Samuel
I Samuel is a study of three primary characters; i.e., Samuel, Saul, and David. David is
depicted as one who was after God's heart (I Sam. 13:14), humble (I Sam. 24:14; 26:20), and very
respectful to God's anointed king (I Sam. 24:8ff etc.). While Samuel's convicted spirit and
position of God's prophet plays an important role too it is Saul, the first king of Israel, that takes
the foremost place in the book.
God was with Saul at the beginning of the study (I Sam. 10:7). Saul's conviction and faith is
depicted in that early on as king he put away all those who had a familiar spirit and wizards out of
the land (I Sam. 28:3-6). Saul; however, quickly falls apart. His worldly desire of power and
authority among men slowly gets the better of him (see John 12:43). Saul's lack of faith and
reverential fear of Jehovah God is depicted in his disobedience on three primary occasions. First,
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Saul disobeyed God in that he fearfully made a sacrifice that Samuel was suppose to make (I
Sam. 13). Secondly, Saul disobeyed God in that he did not utterly destroy the Amalekites (I Sam.
15). Thirdly, Saul disobeyed God and showed a lack of fear when he persistently pursued after
David to kill him. This wrong was magnified in the eyes of God due to the fact that Saul knew
that it was the Lord's will that David eventually reign as king (see I Sam. 24:20). Saul's worldly
ambitions that contradicted God's will are clearly identified at I Sam. 20:30-31. The official
event that sealed Saul's identification of a madman was the murdering of all priest, people, and
animals of Nob because they supposedly helped David (I Sam. 22:6ff).
Lessons Learned from I Samuel
Like any study of God's word there are many lessons that can be gained from the book.
David's respect for God's anointed king brings to mind the Christian's responsibility to respect
and honor those in authoritative positions today (see Rom. 13:7; I Pet. 2:17). The grand lesson of
I Samuel; however, is that Jehovah's authorized words will be obeyed and respected regardless of
man's objectives. Those who reject His authority will be brought to their knees. The book
begins with Eli and his sons loosing their lives due to their sinful behavior (I Sam. 2-7).
Secondly, the book records the death of eighty four thousand Israelites due to their sin (I Samuel
4-7). Nabal, the wicked rich man, also looses his life at the hands of Jehovah God (I Sam. 25:39).
Finally, Saul is killed due to his wickedness (I Sam. 26:20; 31:4).
Christians should see through a study of Saul's life that when we are hardened against God's
will it progressively waxes worse (II Pet. 2:20). Though Saul recognized his error and confessed
it to God he did not change (see I Sam. 15:24-25; 24:16-20; 26:21). We may recognize our error,
asks the Lord to forgive us, and yet if we will not purpose to change our lives we may find
ourselves like Saul. Those who truly overcome are identified as God's elect saints. We will be as
Noah who found favor in God's eyes (Gen. 6:8), Abraham who was considered a friend of God's
(James 2:23), and Job who was perfect, upright, feared God, and turned away from evil (Job 1:8).
Consider these dates:
I and II Samuel 990 - 865 BC {Two books span 125 years}
Judges 1400 - 990 BC {Book spans 410 years / Acts 13:19-20 Paul
speaks of this period being 450 - if we add the
40 years that Eli and Samuel judged Israel we
come up with the 450 of Acts 13:19-20}
Joshua 1407 - 1400 BC {7 years / Period of Conquest over Canaan}
Deuteronomy 1407 BC {Book covers 30 days / Moses' three sermons
and song}
Numbers 1445 - 1406 BC {Period of wandering - 39 years}
Leviticus 1445 BC {Book spans fifty days}
Exodus 1805 - 1446 BC {360 years - Period of Bondage}
Genesis 4255 - 1805 BC {Book covers a span of ~ 2,450 years}
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Review of events leading up to I Samuel:
God had promised the land of Canaan to Abraham’s descendants (Gen. 12:1ff). Though the
land was a gift from God (Deut. 3:18) Israel was commanded to “take possession of Canaan” (see
Deut. 1:8, 21). Taking possession of Canaan meant bloody warfare that is described in some of
the most gruesome language in the OT (see Ex. 34:10-17; Deut. 20:16-18). The book of Joshua
covered this period of gruesome war known as the “Period of Conquest.” During this period of
History Israel attempted to slaughter all that breathed among the Canaanites (see Josh. 6:21).
Joshua, like Moses before him (see Deut. 2:34; 3:6), faithfully waged war against the Canaanites
(Josh. 10:43). The book of Joshua states that he “left nothing undone” regarding the mashing of
all that breathed (see Josh. 11:10-15). God had promised that as long as Israel would remain
faithful to Him He would fight for them and no one would be able to stand in their way (Deut.
1:29-30). Israel; however, had failed the Lord on occasions. When the Gibeonites were saved
God’s plan to exterminate the Canaanites was frustrated (Josh. 9:3ff). Furthermore, the two and
one half tribes east of the Jordan (i.e., Gad, Reuben and Manasseh) did not comply with God’s
will on this matter (Josh. 13:13). The tribes of Judah (see Josh. 15:63), Ephraim (Josh. 16:10),
and the western half of Manasseh (Josh. 17:12) could not drive out the Canaanites either.
Joshua’s conviction and the lack of conviction on the part of the seven tribes of Israel named
above is depicted at Josh. 18:3 where the man of God said, “How long are ye slack to go in to
possess the land, which Jehovah, the God of your fathers, hath given you?” (Josh. 18:3). To be
“slack” is to “not be lively or moving, sluggish, not busy, lacking in diligence; negligent... a
period of little activity; lull” (AHD 1148). Israel had become complacent and negligent in
regards to God’s commands to exterminate the Canaanites. The book of Joshua ends with Joshua
going down in history as a man full of faith and well pleasing to God yet the Canaanites remained
in the land. After Joshua’s death Israel was in need of a successor to Joshua, like he was to
Moses, to take the reigns of God’s command to exterminate the Canaanites.
The book of Judges begins with God assigning the duty of exterminating the Canaanites to
Judah (see Judges 1:1). After unsatisfactory and half hearted attempts to exterminate the
Canaanites Jehovah’s angel appears before the people and pronounces his verdict: the Lord
would no longer be with Israel in their battles (see Judges 2:1-5). Shortly after this statement we
read, “there arose another generation after them that knew not Jehovah, nor yet the work which
he had wrought for Israel” (Judges 2:10). Again, we read, “And the children of Israel did that
which was evil in the sight of Jehovah, and forgot Jehovah their God, and served the Baalim and
the Asheroth” (Judges 3:7). God consequentially gives Israel over to the king of Mesopotamia to
be their servants and so they served this foreign kingdom for eight years (Judges 3:8). At the end
of these eight years Israel cried out to God for help and the Lord sent a judge, savior, or deliverer
by the name of Othniel to save them. Such cycles of sin, servitude, sorrow, and deliverance
happened twelve times over a period of 410 years known as the Period of the Judges (see chart
next page).
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THE BOOK OF JUDGES Israel’s Cycles of Sin, Servitude, Sorrow, and Crying out for God’s Help
Israel’s Sin Oppressing Nation Years in servitude God’s Judge
Years of rest from
Enemies
Did that which is
evil, served Baalim
and the Asheroth
(Judges 3:7)
Mesopotamia
8
Othniel
40
Did that which is
evil (Judges 3:12) Eglon, King of Moab 18 years Ehud 80
Philistines Shamgar
Did that which is
evil (Judges 4:1) Jabin, King of Canaan 20 years Deborah 40 years
Did that which is
evil (Judges 6:1) Midianites 7 years Gideon 40 years
3 years (Judges 9:22) Abimelech
Tola 23 years
Jair 22 years
Did that which is
evil, served Baalim
and the Ashtaroth,
and the gods of
Syria, and the gods
of Sidon, and the
gods of Moab, and
the gods of the
children of Ammon,
and the gods of the
Philistines; and they
forsook Jehovah,
and served him not
(Judges 10:6).
Philistines and Ammon 18 years Jephthah 6 years
Ibzan 7 years
Elon 10 years
Abdon 8 years
Did that which is
evil (Judges 13:1) Philistines 40 years Samson 20 years
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Chapter 1
I. Elkanah brings his family to Shiloh to Worship Jehovah (1:1-8):
A. "Now there was a certain man of Ramathaimzophim, of the hill-country of Ephraim,
and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the
son of Zuph, an Ephraimite: 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. And this man went up out of his city from year to year to worship and to
sacrifice unto Jehovah of hosts in Shiloh. And the two sons of Eli, Hophni and
Phinehas, priests unto Jehovah, were there" (1:1-3).
1. We are first introduced to Elkanah, an Ephraimite, who had two wives (Hannah and
Peninnah). We are also introduced to Eli and his two priests sons (Hophni and
Phinehas).
2. Elkanah appears to be a godly man who traveled to Shiloh "year to year to worship
and sacrifice unto Jehovah of hosts." Recall that Jehovah had commanded that all
men appear before the temple for worship three times per year (see Deut. 16:16).
B. "And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to
all her sons and her daughters, portions: but unto Hannah he gave a double portion;
for he loved Hannah, but Jehovah had shut up her womb. And her rival provoked her
sore, to make her fret, because Jehovah had shut up her womb. And as he did so year
by year, when she went up to the house of Jehovah, so she provoked her; therefore she
wept, and did not eat. And Elkanah her husband said unto 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?" (1:4-8).
1. Elkanah is said to have "loved Hannah" yet no such things are said of his
relationship to Peninnah.
2. Peninnah's relationship with Hannah reminds us of Rachael and Leah as they
competed with Jacob for children. Peninnah's womb had been opened yet Hannah's
was closed (i.e., she was providentially unable to have children). Peninnah seems to
enjoy making Hannah's life miserable due to her competitive spirit of having
children and Hannah's inability to have children. Elkanah may have provoked such
behavior of Peninnah toward Hannah in that he showed more tender love toward her
than Peninnah. Elkanah not only loved Hannah but he also gave her double portions
to sacrifice.
3. During one of the times Elkanah and his family went to Shiloh to sacrifice Peninnah
had been taunting Hannah and she began to weep in anguish because she had no
children. Elkanah tries to comfort her as he reveals his love toward her.
II. Hannah prays to Jehovah that He might bless her with a man-Child (1:9-18):
A. "So Hannah rose up after they had drunk. Now Eli the priest was sitting upon his seat
by the door-post of the temple of Jehovah. And she was in bitterness of soul, and
prayed unto Jehovah, and wept sore. And she vowed a vow, and said, O Jehovah of
hosts, if thou wilt indeed look on the affliction of thy handmaid, and remember me, and
not forget thy handmaid, but wilt give unto thy handmaid a man-child, then I will give
him unto Jehovah all the days of his life, and there shall no razor come upon his head"
(1:9-11).
1. Hannah could not take the bitterness of not having a son any longer. She pleads
with Jehovah that if only He would give her a son she would give the child up to
the Lord for His service.
2. Eli the priest was close enough to Hannah that he saw and heard her.
B. "And it came to pass, as she continued praying before Jehovah, that Eli marked her
mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was
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not heard: therefore Eli thought she had been drunken. And Eli said unto her, How
long wilt thou be drunken? Put away thy wine from thee. 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 I poured out my soul before Jehovah. Count not thy handmaid for a
wicked woman; for out of the abundance of my complaint and my provocation have I
spoken hitherto" (1:12-16).
1. Eli, the priest, watched Hannah and thought that she was drunk because he saw
that her mouth was moving but he heard no words. Eli's admonition and Hannah's
remarks about drinking illustrate the sinfulness of drinking intoxicants in the Old
Testament. To be drunken with wine was to be a "wicked woman" (see Prov.
23:28-35) (See study # 1; Drinking Alcohol).
2. Hannah explains to Eli that she has not been drinking but rather is pouring her
sorrows out to Jehovah.
C. "Then Eli answered and said, Go in peace; and the God of Israel grant thy petition that
thou hast asked of him. And she said, Let thy handmaid find favor in thy sight. So the
woman went her way, and did eat; and her countenance was no more sad" (1:17-18).
1. Hannah apparently convinces Eli that she has not been drinking but is rather
extremely distraught over a matter.
2. Eli is not told what the matter is; however, he tells Hannah that his wish is that the
"God of Israel grants thy petition." Having a priest of the Lord make such
proclamation regarding her prayer gave her confidence in its coming to pass. She
was thereby no more sad.
III. The Lord answers Hannah's Prayer (1:19-28):
A. "And they rose up in the morning early, and worshipped before Jehovah, and returned,
and came to their house to Ramah. And Elkanah knew Hannah his wife; and Jehovah
remembered her; and it came to pass, when the time was come about, that Hannah
conceived, and bare a son; and she called his name Samuel, saying, Because I have
asked him of Jehovah" (1:19-20).
1. Elkanah had traveled to Shiloh from his home in Ramah, worshipped the Lord, and
was now ready to return home. Once home, Elkanah and Hannah came together
and the Lord blesses the two with a man-child just as Hannah had prayed.
2. Hannah named the child, "Samuel, because I have asked him of Jehovah." The
name Samuel means "a godly name" (Strong's 178). Hannah's son needed a "godly
name" because he was an answer to her prayers.
B. "And the man Elkanah, and all his house, went up to offer unto Jehovah the yearly
sacrifice, and his vow. 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 Jehovah, and there abide for ever. And Elkanah her husband said unto her, Do
what seems thee good; tarry until thou have weaned him; only Jehovah establish his
word. So the woman tarried and gave her son suck, until she weaned him" (1:21-23).
1. At the time of the yearly sacrifice (likely the Day of Atonement) Elkanah and his
family prepared to travel to Shiloh to worship again. Elkanah decided; however, to
remain behind each year until the child was "weaned."
2. How old was Samuel before he was weaned? The word "weaned" means "The
completion of the process of nursing a child. The length of time for nursing varied
considerably over the ages. The process was apparently lengthy in ancient times.
2 Macc. 7:27 refers to a period of three years. Babylonian practice and I Sam.
1:21-27 seem to suggest that this nursing period was widespread in the ancient
near East..." (ISBE, v. 4, pp. 1033). Some believe that Samuel must have been
around 13 years old at the time he was weaned.
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C. "And when she had weaned him, she took him up with her, with three bullocks, and one
ephah of meal, and a bottle of wine, and brought him unto the house of Jehovah in
Shiloh: and the child was young. And they slew the bullock, and brought the child to
Eli. And she said, Oh, my lord, as thy soul liveth, my lord, I am the woman that stood
by thee here, praying unto Jehovah. for this child I prayed; and Jehovah hath given me
my petition which I asked of him: therefore also I have granted him to Jehovah; as long
as he lives he is granted to Jehovah. And he worshipped Jehovah there" (1:24-28).
1. Hannah was ready to fulfill her vow once Samuel was weaned. Elkanah's family
once again leave their home for Shiloh but this time Samuel comes along and will
end his time with his father and mother.
2. After making their appropriate sacrifices Hannah brings her son Samuel to Eli.
Hannah asked Eli if he remembered her and her prayer that she had prayed. She
then explains to Eli her vow and hands her son over to take his position among the
priests of God.
Things to Consider:
• Samuel comes from a Godly family that was faithful to the Lord.
• Hannah was not only a Godly praying woman but a woman of her word. It would have been
easy not to tell anyone about the vow she made to the Lord in prayer. Hannah could have
kept Samuel for herself; however, she fulfilled her vow in faith as she recognized that God
was the source of her blessing.
Chapter 2
I. Hannah's Song of Praise: A Song of Great Confidence in Jehovah (2:1-10):
A. "And Hannah prayed, and said: My heart exults in Jehovah; My horn is exalted in
Jehovah; my mouth is enlarged over mine enemies; Because I rejoiced in thy
salvation" (2:1)
1. God had answered Hannah's prayer for a man-child and she had fulfilled her vow
to God that the child may serve him all his life. Hannah now, with a since of
fulfillment, offers a song of praise to God.
2. Due to the fact that Hannah "rejoiced in thy salvation" she offers the following
praise to the Lord:
a. Hannah's heart "exults" in Jehovah (i.e., to literally leap for joy).
b. Hannah's "horn" is exalted in Jehovah (i.e., the horn is a symbol of strength
and power - see Deut. 33:17; I Kings 22:11; Jer. 48:25; Zec. 1:18; Dan.
7:24).
c. Thirdly, Hannah's "mouth is enlarged over her enemies." It is likely that the
thought is that she praises the name of Jehovah in the hearing of wicked men
and women that they may know of the saving power of Jehovah God.
B. "There is none holy as Jehovah; for there is none besides thee, neither is there any
rock like our God" (2:2).
1. Jehovah defines holiness and therefore there is no other that can compare to Him.
2. Hannah identifies Jehovah as a "rock." God is often identified as a "rock" in the
scriptures. Jacob had ascribed the rock like identity to God at Genesis 49:24 by
referring to him as a “stone.” Moses spoke of God as Israel's rock (see Deut.
32:4). David often referred to God as a Rock (II Sam. 22:1-3, 32; Psalms 18:1-2,
46; 19:14; 31:2-4; 62:1-7; 71:3; 95:1). There are multitudes of “Rock”
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statements in Psalms and other parts of the Bible. Seven themes seem to
consistently surface when identifying the illustration of a Rock:
a. God is a Rock in the sense that man can depend upon him for protection
against enemies.
b. God provides inner strength and stability as our Rock through His laws.
c. God cannot be penetrated by any enemies.
d. God does not change and thereby represents a constant in man’s life.
e. God is our helper in times of need.
f. God is a refuge or shelter in the stormy times of life.
g. God’s love will never fail us... He will always be there for us.
C. "Talk no more so exceeding proudly; let not arrogancy come out of your mouth; for
Jehovah is a God of knowledge, and by him actions are weighed" (2:3).
1. Those who look to their own accomplishments and success in their life for
personal fulfillment have acted proudly and with arrogance (see study # 3; Pride
and Arrogance). Hannah knows that God's blessings came from His mercy and
love rather than her or her husband's doing. God knows all things (i.e.,
omniscient).
2. God also knows and "weighs" man's actions. Solomon said, "If thou sayest,
Behold, we knew not this; doth not he that weighs the hearts consider it? And
shall not he render to every man according to his work?" (Prov. 24:12 / see also
Prov. 16:2; 21:2; Matt. 7:22-23). When Daniel read the miraculous handwriting
on the wall, concerning Belshazzar of Babylon, part of the writing read, " thou
art weighed in the balances, and art found wanting" (Dan. 5:24-28). God weighs
man's actions to see whether they are spiritual or fleshly (moral or immoral) (see
study # 4; God's Scale of Morality).
D. "The bows of the mighty men are broken; and they that stumbled are girded with
strength. They that were full have hired out themselves for bread; and they that were
hungry have ceased to hunger: yea, the barren hath borne seven; and she that hath
many children languishes" (2:4-5).
1. With the Lord all things are possible.
2. The weak are made strong and the strong loose their strength. The laborer has
more than the one hiring. Those unable to have children (i.e., Hannah) are able
to bear children and those who had plenty have no more. With God all things are
possible.
E. "Jehovah kills, and makes alive: he brings down to Sheol, and brings up. Jehovah
makes poor, and makes rich: he brings low, he also lifts up. He raises up the poor
out of the dust, he lifts up the needy from the dunghill, to make them sit with princes,
and inherit the throne of glory: for the pillars of the earth are Jehovah's and he hath
set the world upon them" (2:6-8).
1. The absolute control of God in the lives of men is depicted further in the fact that
He has the power to end one's life and to begin another. The idea of "Sheol" is
“A Hebrew proper noun without clear etymology and with a relatively wide
range of meanings (mainly death, the grave, hell, the next world, the nether
world) making it difficult to determine which of its meanings is in view in any
given OT passage” (ISBE v. 4, pp. 472). The ISBE goes on to say on page 473
that “Nowhere in the OT is Sheol described as a place of torment or punishment
for the wicked. At most it is a place of confinement away from the land of the
living.”
2. Furthermore the Lord humbles or breaks the mighty and rich and brings them to
nothing. God can raise the poor out of their "dunghill" of despair and make them
sit with princes and even become kings.
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3. Hannah proclaims that "the pillars of the earth are Jehovah's and he hath set the
world upon them." Some understand this to mean that God created the rocky
earth and set mankind upon it.
F. "He will keep the feet of his holy ones; but the wicked shall be put to silence in
darkness; for by strength shall no man prevail" (2:9).
1. The Lord will not permit His true holy one's (i.e., the elect of God) from falling
into spiritual death (He protects and guards with truth those who truly love him)
(see study # 2; The Elect of God).
2. On the other hand the Lord permits the wicked to fall in sin and to experience the
awful consequences thereof that they may recognize their wicked ways.
Jehovah, thereby, buts the wicked to silence because no sinner may prevail
against Him.
G. "They that strive with Jehovah shall be broken to pieces; Against them will he
thunder in heaven: Jehovah will judge the ends of the earth; and he will give
strength unto his king, and exalt the horn of his anointed" (2:10).
1. The prayer ends with utterances of prophecy regarding the triumph of God’s
anointed king and his kingdom. Most likely a duel reference to the upcoming
kings of Israel and the Messiah who would reign as king supreme over the
spiritual kingdom of God.
2. The anointed King (the Messiah) would rule with a rod of iron (Psalms 2:9-12;
Isa. 34:1-3; 63:1-6; 66:24; Rev. 12:5).
II. The Debauchery of Eli's Sons (2:11-17):
A. "And Elkanah went to Ramah to his house. And the child did minister unto Jehovah
before Eli the priest. Now the sons of Eli were base men; they knew not Jehovah"
(2:11-12).
1. A contrast is drawn between Samuel and Eli's two sons. Samuel ministered unto
Jehovah while Eli's two sons were base (wicked intentions). This is the first of
five contrast that will be examined over the next two chapters. The Holy Spirit
mentions the sons of Eli then contrast them with the goodly nature of Samuel.
2. Note that even though Eli's two sons were "priests unto Jehovah" (see I Sam.
1:3) the writer states that they "knew not Jehovah." The thought is not that they
knew nothing about Jehovah God but rather that they could care less about
keeping God's commandments. The Apostle John wrote, “And hereby we know
that we know him, if we keep his commandments” (I John 2:3).
B. "And the custom of the priests with the people was, that, when any man offered
sacrifice, the priest's servant came, while the flesh was boiling, with a fleshhook of
three teeth in his hand; and he struck it into the pan, or kettle, or caldron, or pot; all
that the flesh-hook brought up the priest took therewith. So they did in Shiloh unto
all the Israelites that came thither. yea, 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 boiled flesh of thee, but raw. And if the man said unto him, they will
surely burn the fat first, and then take as much as thy soul desires; then he would
say, Nay, but thou shalt give it me now: and if not, I will take it by force. And the sin
of the young men was very great before Jehovah; for the men despised the offering
of Jehovah" (2:13-17).
1. The "thank-offering" is under consideration and is defined at Leviticus 7:30-34.
The portion of the sacrifice belonging to the priest was the heave-leg and wave-
breast, which he received after the fat portions were burned upon the altar to
Jehovah. The fat belonged to Jehovah! Eli's two sons; however, demanded that
they be given their portion before the offering was boiled (i.e., the fat boiled off).
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2. Note that such forceful actions on the part of Eli's two sons was viewed as "very
great sin..." in that they "despised the offering of Jehovah." Moses equated
Israel's breaking Jehovah's covenant (i.e., lawless behavior) as to "despise" the
name of Jehovah God (see Deut. 31:19-20). The book of Numbers teaches us
that when one "despises" God it is identified by a behavior that shows forth
disrespect and ungratefulness for what God has done for us. God is a Father to
all of us as His Children (cf. Isa. 31:6; Rom. 8:16). As God’s children we ought
to give reverence, respect, and obedience to His sovereign will. God’s sovereign
will was that Israel take Canaan (cf. Gen. 13:14-16). To reject God’s sovereign
will is to “rebel” (Numb. 14:9), “despise” (Numb. 14:11), and “not believe” in
the power of God (Numb. 14:11). God’s “delight” is that man would be faithful
to His will (cf. Numb. 14:8; I Sam. 15:22-23). God is never pleased with the
fearful and unbelieving (Heb. 10:38) (see study # 5; Reverence and Respect
toward Jehovah's Name).
III. Samuel's Early Days (2:18-21):
A. "But Samuel ministered before Jehovah, being a child, girded with a linen ephod.
Moreover his mother made him a little robe, and brought it to him from year to year,
when she came up with her husband to offer the yearly sacrifice" (2:18-19).
1. Here is the second contrast between Samuel and the sons of Eli. The word "but"
illustrates a stark contrast between Eli's two wicked sons and Samuel. While
Eli's two sons were acting with disrespect and disobedience toward Jehovah God
Samuel is said to be "ministering before Jehovah." Samuel wore a "linen ephod"
(i.e., the shoulder dress similar to all other Levite priests).
2. Samuel's mother illustrated her love and care for her beloved son that God had
blessed her with by making him a "little robe" each year.
B. "And Eli blessed Elkanah and his wife, and said, Jehovah give thee seed of this
woman for the petition which was asked of Jehovah. And they went unto their own
home. And Jehovah visited visited Hannah, and she conceived, and bare three sons
and two daughters. And the child Samuel grew before Jehovah" (2:20-21).
1. Hannah, with the blessing of Esau and miraculous help of God, would go on to
have three more sons and two daughters (truly she was blessed of Jehovah).
2. Samuel, in the meanwhile, grew before Jehovah in faith.
IV. Eli is Reproved by a Prophet of God (2:22-36):
A. "Now Eli was very old; and he heard all that his sons did unto Israel, and how that
they lay with the women that did service at the door of the tent of meeting. And he
said unto them, Why do ye such things? for I hear of your evil dealings from all this
people. Nay my sons; for it is no good report that I hear: ye make Jehovah's people
to transgress. If one man sin against another, God shall judge him; but if a man sin
against Jehovah, who shall entreat for him? Notwithstanding, they hearkened not
unto the voice of their father, because Jehovah was minded to slay them. And the
child Samuel grew on, and increased in favor both with Jehovah, and also with men"
(2:22-26).
1. This is now the third time that a contrast is made between Eli's two wicked sons
and Samuel (see I Samuel 2:11-12, 18). Samuel is not like Hophni and Phinehas
in that he continued to grow in faith being in favor with Jehovah and with men.
2. Hophni and Phinehas not only showed forth disrespect for Jehovah's
commandments regarding the sacrifices but they sinned by fornicating with the
"women that did service at the door of the tent of meeting." At Exodus 38:8
Moses had delegated this service at the door of the tent to women (i.e., likely the
washing of utensils or doing the cooking of the meats sacrificed). These women
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were doing a God ordained work yet Hophni and Phinehas took the opportunity
to seduce these women while they did their work.
3. Eli had heard of his sons debauchery and asks them, "Why do ye such things?"
Eli tries to explain to his sons that their works were unacceptable to Jehovah and
that they were the cause of many falling into sin themselves; however, the two
sons could care less about their father's instruction.
B. "And there came a man of God unto Eli, and said unto him, Thus saith Jehovah, Did
I reveal myself unto the house of thy father, when they were in Egypt in bondage to
Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest,
to go up unto mine altar, to burn incense, to wear an ephod before me? And did I
give unto the house of thy father all the offerings of the children of Israel made by
fire? 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?" (2:27-29).
1. An un-named prophet of God comes upon the scene to rebuke Eli for his weak
dealing with his two sons.
2. The prophet, by divine instruction, reasons with Eli thus:
a. Jehovah chose Levi out of all the tribes of Israel to be His priests.
b. God's priests had the duty of representing the people at His altar as they
made sacrifices and burned incense. These priest would wear the "ephod
before me." The “ephod” (as revealed in Exodus 28) was “a sleeveless vest,
which fitted close to the body and may have extended somewhat below the
hips… The ephod was fastened at the shoulder by clasps, to which were
attached two onyx stones engraved with the names of the twelve tribes of
Israel” (ISBE; Vol. 2, pp. 117) (six names on each stone). The high priest
wore this as he was a representative of all Israel.
c. Why have you (Eli) "kicked" at God's commands regarding sacrifices (see
study # 5)? The Hebrew word for "kick" is used at Deuteronomy 32:15 and
light is thereby shed as to its meaning. Moses said, "But Jeshurun waxed fat
and kicked: Thou are waxed fat, thou art grown thick, thou art become sleek;
then he forsook god who made him, and lightly esteemed the Rock of his
salvation." The beloved of God (i.e., they were cared for with much
sustenance and protection against enemies) “waxed fat, and kicked.” When
Israel’s bellies were full they “forsook God” (see Deut. 31:16). The song of
Moses takes on a prophetic purpose. Israel has proven themselves rebellious
and God, by divine ability, professes their future failures. Not only have they
failed Him in the past but they will continue to fail him in the future. Once
in Canaan they will occupy lands, cattle, and vineyards that they did not have
to work for and thereby, in a state of comfort and ease, forsake and “lightly
esteem” the God (Rock) of their salvation. They placed no value on God
after their bellies were full and they had peace. How often do men do the
same thing today? When things go well we often forget to give God thanks.
The idea of "kicking" here is taken from oxen pulling with a yoke. If the
oxen is completely satisfied he will feel no need to pull the plow and thereby
try to shake off (or kick off) the yoke.
d. Apparently Eli's lack of serious rebuke toward his sons was counted as
kicking against God's commandments in disrespect but also a honoring his
sons above Jehovah. Clearly Eli should have stripped his sons of the ephod
and priestly duties with conviction yet he floundered in professed care of his
sons (see study # 6; The Proper Attitude Toward Sin).
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C. "Therefore Jehovah, the God of Israel, saith, I said indeed that thy house, and the
house of thy father, should walk before me for ever: but now Jehovah saith, Be it far
from me; for them that honor me I will honor, and they that despise me shall be
lightly esteemed. 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 thy house. And thou shalt
behold the affliction of my habitation, in all the wealth which god shall give Israel;
and there shall not be an old man in thy house for ever" (2:30-32).
1. God had promised that the priesthood should not leave the Levites and was
confirmed in the zeal of Phinehas (Numb. 25:13). Jehovah will not; however,
leave those who despise His Holy Commandments in place of such awesome
duty of sanctifying the people.
2. Let all see the lesson. Just because one wears the title of priest in the Old
Testament or Elder, deacon, evangelist, and Christian in the New Testament does
not mean that such a one cannot be stripped of their favor with God. Jehovah
will remove His blessings and favor on those who show forth disrespect and
stubborn dispositions toward His authorized will.
D. "And the man of thine, whom I shall not cut off from mine altar, shall be to consume
thine eyes, and to grieve thy heart; and all the increase of thy house shall die in the
flower of their age. And this shall be the sign unto thee, that shall come upon thy two
sons, on Hophni and Phinehas: in one day they shall die both of them. And I will
raise me up a faithful priest, that shall do according to that which is in my heart and
in my mind: and I will build him a sure house; and he shall walk before mine
anointed for ever. And it shall come to pass, that every one that is left in thy house
shall come and bow down to him for a piece of silver and a loaf of bread, and shall
say, Put me, I pray thee, into one of the priests' offices, that I may eat a morsel of
bread" (2:33-36).
1. Bitter and strong words are delivered to Eli because of his sons sins and his own
tolerance of said sins. Though I may not be guilty of other's sins my disposition
toward those sins tells God a lot about my character and conviction (see Ezek.
3:18) (see study # 6).
2. Due to Eli's tolerance he would live to see both his sons die on the same day (see
I Samuel 4:17). The Lord would grind Eli into the ground for putting his sons
above Jehovah. God would raise up a true faithful priest that the family of Eli
would come to bow down before and beg for food.
Chapter 3
I. The Lord calls out to Samuel (3:1-9):
A. "And the child Samuel ministered unto Jehovah before Eli. And the word of Jehovah
was precious in those days; there was no frequent vision" (3:1).
1. The fourth contrast is now given between Samuel and Eli's two wicked sons
(See I Samuel 2:11-12, 18, 26). Samuel was a fresh fragrance in the priesthood.
2. During these days of Eli's wicked sons God did not communicate much with
Israel so that when He did it was considered very "precious."
B. "And it came to pass at that time, when Eli was laid down in his place (now his eyes
had begun to wax dim, so that he could not see), and the lamp of God was not yet
gone out, and Samuel was laid down to sleep, in the temple of Jehovah, where the
ark of God was; that Jehovah called Samuel: and he said, Here am I" (3:2-4).
1. Eli had now grown old to the point of his eyes growing very dim (i.e., his ability
to see).
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2. The seven branched candlestick holder with its candles was to burn continually
(see Ex. 27:20). The duty of the high priest was to redress the candles and light
them every morning (see Ex. 30:7-8). Apparently the candles went out at some
point in the night. During this late night or early morning hour, as Samuel slept,
Jehovah called unto Samuel.
3. Note that Samuel slept in close proximity to the Ark of God: this does not mean
that Samuel slept in the most holy place or in the holy place of the tabernacle but
rather in one of the rooms attached to this grand court area.
C. "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. And Jehovah called yet
again, Samuel and Samuel arose and went to Eli, and said, Here am I; for thou
calledst me. And he answered, I called not, my son; lie down again. Now Samuel
did not ye know Jehovah, neither was the word of Jehovah yet revealed unto him.
And Jehovah called Samuel again the third time. And he arose and went to Eli, and
said, Here am I; for thou calledst me. And Eli perceived that Jehovah had called the
child. Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee,
that thou shalt say, Speak, Jehovah; for thy servant heareth. So Samuel went and lay
down in his place" (3:5-9).
1. We have seen it coming through the study of Eli's two wicked sons. That is, we
have seen Jehovah's favor of Samuel (one who ministered before Jehovah and
increased in God's favor / see I Samuel 2:11-12, 18, 26; 3:1).
2. The time for Jehovah to reveal Himself to Samuel had come though he was but a
child.
3. Three times Jehovah calls unto Samuel and three times the child believes it is Eli
calling for him. Eli finally realizes that Jehovah is calling the young man. Eli
would thereby be aware of God's visit with Samuel and would surely know that
Jehovah's favor was with the boy.
II. Jehovah speaks to Samuel and Reveals his Plans regarding the house of Eli
(3:10-18):
A. "And Jehovah came, and stood, and called as at other times, Samuel, Samuel. then
Samuel said, Speak; for thy servant hears. And Jehovah said to Samuel, Behold, I
will do a thing in Israel, at which both the ears of every one that hears it shall tingle.
In that day I will perform against Eli all that I have spoken concerning his house,
from the beginning even unto the end. for I have told him that I will judge his house
for ever, for the iniquity which he knew, because his sons did bring a curse upon
themselves, and he restrained them not. And therefore I have sworn unto the house
of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering
for ever" (3:10-14).
1. A more precise understanding of Eli's sin is now revealed. Hophni and Phinehas
had been guilty of disrespecting God's sacrifice in that they took of the meat
offerings before they were boiled and secondly they committed fornication with
the women who performed the Lord's service at the tabernacle. Eli "knew of this
iniquity" and "restrained not" his sons. God's will for Eli was that he restrain his
sons (i.e., make great effort to cause his sons to stop their sin). Eli's passive
efforts to make his sons stop their sins was not acceptable to the Lord (see I
Samuel 2:22-26) (see study # 7; A Father's Responsibility). When Eli failed to
restrain the evil that he knew was taking place with his sons the Lord accused
him of "kicking against my sacrifice and offering and to have honored his sons
above Jehovah" (see I Sam. 2:29).
2. Jehovah reveals to Samuel (who clearly knew of Hophni and Phinehas' sins) that
He would indeed follow through with His prophetic curse against the house of
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Eli. Why tell Samuel about this? It is obvious that Samuel was to take the place
of Eli and his sons and such service must be accompanied by complete respect
for the authoritative will of Jehovah God.
B. "And Samuel lay until the morning, and opened the doors of the house of Jehovah.
And Samuel feared to show Eli the vision. Then Eli called Samuel, and said, Samuel,
my son. And he said, Here am I. And he said, What is the thing that Jehovah hath
spoken unto thee? I pray thee, hide it not from me: God do so to thee, and more
also, if thou hide anything from me of all the things that he spake unto thee. And
Samuel told him every whit, and hid nothing from him. And he said, It is Jehovah:
let him do what seems him good" (3:15-18).
1. The next morning, Samuel wakes up and Eli immediately calls unto him. Eli
demands that Samuel tell him everything that Jehovah had spoken. Eli threatens
Samuel with a curse if he would hide anything that the Lord told him. It seems
apparent that Eli is greatly afraid of the prophecy regarding his house that God
had earlier made. Eli likely wanted to know if God's words to Samuel were
about him.
2. Eli's fears are confirmed as Samuel told every single thing to Eli regarding the ill
fate of his family. Eli, surprisingly replies, "It is Jehovah: let him do what seems
him good." It seems to me that such a statement showed indifference. Eli may
had hoped that God had changed his mind yet once he finds that the prophecy
was to be fulfilled he just simply accepts it. You and I would think that Eli
would have fallen to the earth in sackcloth and ashes and begged God's
forgiveness and prayed that it would not be so but he simply said, "Let him do
what seems him good."
III. Samuel grows in knowledge and respect of Israel (3:19-21):
A. "And Samuel grew, and Jehovah was with him, and did let none of his words fall to
the ground" (3:19).
1. Four the fifth time we read of Samuel's godliness as compared to Eli and his two
sons. God was with Samuel, "and did let none of his words fall to the ground."
All that Samuel prophesied by divine inspiration came to pass.
2. It became evident to all that God was with Samuel.
B. "And all Israel from Dan even to Beersheba knew that Samuel was established to be
a prophet of Jehovah. And Jehovah appeared again in Shiloh; for Jehovah revealed
himself to Samuel in Shiloh by the word of Jehovah" (3:20-21).
1. Eli and his sons fade in the eyes of Jehovah and the people due to their wicked
works. Samuel, as God fulfilled his prophetic words, grew as an established
prophet in the eyes of Israel.
2. Jehovah was now appearing more and more to Samuel and His words were being
spoken whereas before such words and visits to men were rare and precious (see
I Sam. 3:1). A righteous man of God came into the world and the Lord
found favor in him.
Chapter 4
I. War with the Philistines (4:1-11):
A. "And the word of Samuel came to all Israel. Now Israel went out against the
Philistines to battle, and encamped beside Ebenezer: and the Philistines encamped in
Aphek. 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" (4:1-2).
15
1. The reason for this war is not stated. Recall that it was God's command that
Israel exterminate all that dwelled in Canaan (see Ex. 34:10-17; Deut. 20:16-18).
As the Philistines advanced within Canaan Israel may have felt God's land
challenged and went out to meet them in battle.
2. The place of battle was between Aphek and Ebenezer within the boarders of
Ephraim.
3. The Philistines appear to be the aggressors as they put the battle in array killing
four thousand men of Israel.
B. "And when the people were come into the camp, the elders of Israel said, Wherefore
hath Jehovah smitten us today before the Philistines? Let us fetch the ark of the
covenant of Jehovah out of Shiloh unto us, that it may come among us, and save us
out of the hand of our enemies. So the people sent to Shiloh; and they brought from
thence the ark of the covenant of Jehovah of hosts, who sits above the cherubim: and
the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of
God" (4:3-4).
1. The men of Israel are baffled at being defeated and loosing four thousand men.
The elder ask, "why has Jehovah smitten us today before the Philistines?" The
elders of the people, above others, should have known that God would not be
with a people who had tolerated the sins of Eli's two sons.
2. Rather than reasoning and praying to the Lord about their loss they immediately
seek to gain a victory over the Philistines by taking the ark of the covenant,
which at this date was kept at Shiloh, and bringing it to the battle scene. The ark
of the covenant, the men proclaim, will save us.
3. While the author of I Samuel is careful to mention that Jehovah sat above the
cherubim he is also careful to mention the presence of Eli's two wicked sons
Hophni and Phinehas. Though the ark is brought God is no where to be found
among the wicked. Hophni and Phinehas illustrate their brazen stupidity in that
they have placed themselves in close proximity with Jehovah while guilty of
shameful sin (see study # 8; Deluded Sinners).
C. "And when the ark of the covenant of Jehovah came into the camp, all Israel shouted
with a great shout, so that the earth rang again. 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 Jehovah was come into the
camp. 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. 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 manner of plagues in the wilderness. 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. And the
Philistines fought, and Israel was smitten, and they fled every man to his tent: and
there was a very great slaughter; for there fell of Israel thirty thousand footmen. And
the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain"
(4:5-11).
1. When the Philistines heard the mighty shout within the camp of the Hebrews
they were afraid. They feared that the God that smote the Egyptians would smite
them. They determined within their hearts not to be taken by Israel and caused to
be slaves as they had made slaves of the Hebrews. They motivated themselves
against Israel and defeated them killing 30,000 Israelite military men (including
Eli's two sons Hophni and Phinehas).
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2. Due to Eli and the rest of Israel tolerating the sins of Hophni and Phinehas, priest
of the most High God, Israel lost two battles and many men (34,000). Israel now
knows that God is not with them.
3. Israel has caused the name of Jehovah God to be blasphemed among the
Gentiles. The Philistines actually thought that they could stand against Jehovah
in battle. The only reason they had success was because Israel had sinned and
God would not help those who will not subject themselves to His will. The
world does not understand such things and thereby concludes that God can be
defeated. Israel; thereby, caused God's named to be viewed as less than His true
glorious state (see study # 9, Causing God's Name to be Blasphemed).
II. News of the Philistine Victory and death of Eli's two Sons reaches Shiloh (4:12-22):
A. "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. And when he came, lo, Eli was
sitting upon his 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. And
when Eli heard the noise of the crying, he said, what meaneth the noise of this
tumult? And the man hasted, and came and told Eli. Now Eli was ninety and eight
years old; and his eyes were set, so that he could not see. And the man said unto Eli,
I am he that came out of the army, and I fled today out of the army. And he said,
How went the matter, my son? And he that brought the tidings 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. And it came to pass, when he made mention of the ark of God,
that Eli fell from off his 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" (4:12-18).
1. With one sweeping statement Eli likely heard more bad news than ever before.
It was bad enough that Israel fled before the Philistines and there was a great
slaughter of the Israelites and his two sons had been killed. No worse news;
however, could have come to the old judge of Israel than hearing that the ark of
God had been captured and taken away from Israel.
2. Upon hearing of the loss of the ark of God Eli fell backward breaking his neck
and then died. The Lord had foretold of all this misfortune due to Eli's two son's
wickedness and the judge's unwillingness to correct his sons error.
B. "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 brought forth; for her pains came
upon her. And about the time of her death the women that stood by her said unto her,
Fear not; for thou hast brought forth a son. But she answered not, neither did she
regard it. And she named the child Ichabod, saying, The glory is departed from
Israel; because of her father-in-law and her husband. And she said, The glory is
departed from Israel; for the ark of God is taken" (4:19-22).
1. Phinehas' wife was heavy with child when she heard the news of her husband and
her father-in-law's death. The news was more than she could handle and she
gave birth to a son naming him "Ichabod" (meaning departed glory). Phinehas'
wife tells exactly why Israel has lost the battle with the Philistines and why the
ark has been captured. All this happened "because of her father-in-law and her
husband." Her husband was an adulterer and her father-in-law tolerated his son's
debauchery and therefore Jehovah's glory departed from Israel.
2. Once again, it appears that Israel has reached an all time low. They failed to
realize that God desired them to turn back to him. Moses foretold of these days
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in Deuteronomy 31:15-18 saying, that God would not be with his people when
they turned their backs on him. The Philistines have defeated Israel and have
taken the ark of God. It doesn’t get much lower; the only way to recovery is
repentance and rejuvenation of faith in God. Let the Christian know assuredly
today that God will have no fellowship with any (Christian or non-Christian) that
walks in sin (I Jn. 1:1-5) (see study # 10; Fellowship with God).
Chapter 5
I. The Ark of the Covenant is taken to Ashdod (A Philistine City) (5:1-5):
A. "Now the Philistines had taken the ark of God, and they brought it from Ebenezer
unto Ashdod. And the Philistines took the ark of God, and brought it into the house
of Dagon, and set it by Dagon" (5:1-2).
1. The Philistines travel back to Ashdod with the spoils of the battle (most
importantly the Ark of God). The Philistines bring the Ark of God to the temple
that had been erected to Dagon because they most likely believed that Dagon
delivered them from Jehovah. Dagon (half man half fish) is described as “the
grain god and principal deity of the middle Euphrates region” (ISBE v. 1, pp.
851).
2. Herein we find the great wrong of Israel. Their tolerance of sin cause God to
depart from them. When the enemies of God saw that they were able to stand
against Jehovah they actually thought that their deities held power over Jehovah.
The name of God was thereby blasphemed by the world because of Israel's sin
(see study # 9).
B. "And when they of Ashdod arose early on the morrow, behold, Dagon was fallen
upon his face to the ground before the ark of Jehovah. And they took Dagon, and set
him in his place again. And when they arose early on the morrow morning, behold,
Dagon was fallen upon his face to the ground before the ark of Jehovah; and the
head of Dagon and both the palms of his hands lay cut off upon the threshold; only
the stump of Dagon was left to him. 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" (5:3-5).
1. The Ark of the Covenant of God was a material piece of furniture that would rest
in the most holy place of the tabernacle and the place where Jehovah God had
figuratively sat (above the mercy seat). The ark was thereby a representation of
Jehovah's presence. God's Ark of the Covenant would in no way remain
peacefully within the temple of Dagon as a spoil of war in subjection.
2. The first day in Dagon's temple marked disaster for the unbelieving Philistines.
First, the Lord miraculously knocks over the Dagon idol. The second day, after
Dagon had been replaced in the upright position, the Lord cuts off the head and
hands of the idol. When the priests saw this they were frightened and would not
enter into the threshold of the Dagon temple. It was obvious that Jehovah of host
would remain subject to no supposed deity.
II. Jehovah strikes Ashdod (5:6-12):
A. "But the hand of Jehovah was heavy upon them of Ashdod, and he destroyed them,
and smote them with tumors, even Ashdod and the borders thereof. 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. 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
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Israel be carried about unto Gath. And they carried the ark of the god of Israel
thither" (5:6-8).
1. Jehovah will not be mocked by man. His miraculous striking of the men of
Ashdod with tumors was acknowledged by the Philistines. After a period of
suffering the Philistines determine to rid the city of the Ark of God because
God's "hand is sore upon us and upon Dagon our god." The Philistines admit
that Jehovah was mightier than Dagon.
2. Though the Philistines admit the power of Jehovah being superior to that of
Dagon they are not ready to give in to subjection and release of the ark of God.
They determine, rather, to send the ark of God to another Philistine city
(i.e., Gath).
B. "And it was so, that, after they had carried it about, the hand of Jehovah was against
the city with a very great discomfiture: and he smote the men of the city, both small
and great; and tumors brake out upon them. So 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. They sent therefore and gathered together all the lords of the Philistines, and
they said, Send away the ark of the god of Israel, and let it go again to its own place,
that it slay us not, and our people. For there was a deadly discomfiture throughout
all the city; the hand of God was very heavy there. And the men that died not were
smitten with the tumors; and the cry of the city went up to heaven" (5:9-12).
1. The Lords of the Philistines determine to send the ark of God to Gath and then to
Ekron. Every Philistine city that the ark of God is sent there is death and
destruction. The men of Ekron thereby call for a meeting with the lords of the
Philistines over the matter. The men of Ekron request that the ark of God be
allowed to "go again to its own place."
2. Jehovah thereby puts the Philistines in subjection alone. The Philistines' cry
could be heard within the heavens.
Chapter 6
I. The Philistine Priest Recommend that the Ark of the Covenant be Returned to
Israel (6:1-9):
A. "And the ark of Jehovah was in the country of the Philistines seven months. And the
Philistines called for the priests and the diviners, saying, what shall we do with the
ark of Jehovah? Show us wherewith we shall send it to its place. And they said, if ye
send away the ark of the God of Israel, send it not empty; but by all means 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" (6:1-3).
1. Seven months would pass with the Ark of the Covenant resting within the
boarders of the Philistines (where was Israel? Why didn't they do all within their
power to go take it back?).
2. The Philistine priests (likely the priests of Dagon) are called upon to figure out
what ought to be done with the ark of Jehovah that has caused much trouble and
death. The priests suggest that the ark be sent back to its place with tress-pass
offerings (an admission on their part that they were wrong in taking it and that
Jehovah held power over them).
B. "Then said they, What shall be the trespass-offering which we shall return to him?
And they said, Five golden tumors, 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.
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Wherefore ye shall make images of your tumors, and images of your mice that mar
the land; and they 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 you land" (6:4-5).
1. The priest of the Philistines suggest sending the ark of Jehovah back with images
of the tumors and mice that currently plague their land as a trespass-offering.
2. The objective of the offering would be to "give glory unto the God of Israel."
The Philistines reasoned that if such an offering was given then it may be that
God would lift the plagues of tumors and mice from the land and their gods.
C. "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? Now therefore take and prepare you a new cart, and
two milch kine, on which there hath come no yoke; and tie the kine to the cart, and
bring their calves home from them; and take the ark of Jehovah 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 see; if it goes up by
the way of its own border to Bethshemesh, then the 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" (6:6-9).
1. A fascinating remark is made by the Philistine priests regarding Egypt's previous
dealings with Jehovah and His people. The priests say, "Why do you harden
your hearts as the Egyptians and Pharaoh?" The historical event of Jehovah
sending ten plagues upon Egypt took place approximately 500 years before this
current day. Such a statement helps us realize that the events in Egypt had world
wide and timeless implications. Recall that the Apostle Paul would later quote
from Exodus 9:16 saying, "For the scripture saith unto Pharaoh, For this very
purpose did I raise thee up, that I might show in thee my power, and that my
name might be published abroad in all the earth" (Romans 9:17). Pharaoh's
heart was hardened on that occasion by God in that the Lord gave him a
command to follow yet the king of Egypt refused to subject himself to another.
Moses and Aaron spoke to Pharaoh for the Lord saying, "Thus saith Jehovah, the
God of the Hebrews, How long wilt thou refuse to humble thyself before me?
Let my people go, that they may serve me" (Exodus 10:3). The point is now
clear. The Philistine priest had seen that their lords had not given God glory and
neither had they submitted to him in that they held on to the ark of Jehovah.
They should let it go like Jehovah had earlier, in the days of the Egyptian
Pharaoh, commanded that His people be let go from Egypt. When God
commands man has no choice but to obey.
2. A test or experiment is conducted by the Philistines. They place the ark of God
upon a cart, with the trespass-offerings, and sent it away. They determine that if
the cart travels back to Bethshemesh of its own accord then Jehovah was behind
the plagues of tumors and mice.
II. The Philistine Cows take the Ark to Bethshemesh (6:10-18):
A. "And the men did so, and took two milch kine, and tied them to the cart, and shut up
their calves at home; and they put the ark of Jehovah upon the cart, and the coffer
with the mice of gold and the images of their tumors. And the kine took the straight
way by the way to Bethshemesh; they 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 Bethshemesh" (6:10-12).
1. The Philistines load the ark of Jehovah upon a new cart that was pulled by kine
and watched the direction it took.
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2. As the Philistine lords watched they noted that the kine brought the ark of
Jehovah directly to Bethshemesh without turning to one side or the other.
Bethshemesh is located in the northern section of Judah.
B. "And they of Bethshemesh were reaping their wheat harvest in the valley; and they
lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into
the field of Joshua the Bethshemite, and stood there, where there was a great stone:
and they clave the wood of the cart, and offered up the kine for a burnt-offering unto
Jehovah. And the Levites took down the ark of Jehovah, and the coffer that was with
it, wherein the jewels of gold were, and put them on the great stone: and the men of
Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto
Jehovah. And when the five lords of the Philistines had seen it, they returned to
Ekron the same day" (6:13-16).
1. As the ark of Jehovah drew near to Bethshemesh the people saw it appear to
them and "rejoiced to see it." It may have symbolized Jehovah's coming to them
with favor.
2. The kine or cows bring the ark of Jehovah to a great stone that was within the
field of Joshua. The people of Bethshemesh take the ark of Jehovah off of its
cart and use the wood of the cart to make a burnt offering unto Jehovah (the very
two kine that pulled the ark).
3. The Philistine Lords watched the entire events from afar and then returned home
no doubt knowing that Jehovah was indeed behind the tumors and mice.
C. "And these are the golden tumors which the Philistines returned for a trespass-
offering unto Jehovah: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one,
for Ekron one; and the golden mice, according to the number of all the cities of the
Philistines belonging to the five lords, both of fortified cities and of the country
villages, even unto the great stone, whereon they set down the ark of Jehovah, which
stone remains unto this day in the field of Joshua the Bethshemite" (6:17-18).
1. The author of I Samuel tells us that the Philistines had made five golden tumors
and numerous gold mice as an offering unto Jehovah.
2. These gifts were brought upon the cart to Bethshemesh along with the ark of
Jehovah.
III. Israel's Ignorance and Violation of Jehovah's Commandment (6:19-21):
A. "And he smote of the men of Bethshemesh, because they had looked into the ark of
Jehovah, he smote of the people seventy men, and fifty thousand men; and the people
mourned, because Jehovah had smitten the people with a great slaughter" (6:19).
1. The Lord had given Moses instructions regarding moving the furniture of the
tabernacle. The Kohathites, sons of Levi, were responsible for moving the most
holy furnishings. When it came to the Most Holy place in the tabernacle the
Lord commanded of the Kohathites saying, "but they shall not go in to see the
sanctuary (holy things) even for a moment, lest they die" (Numbers 4:20).
2. The men of Bethshemesh were not Kohathites and neither were they suppose to
look upon the Ark of the Covenant of Jehovah God. When they looked upon it
they died. How many died? Was it seventy or fifty thousand men that died?
Though many would say that there is no way that fifty thousand died because
there would not have been that many people in the village of Bethshemesh it is
very possible; however, when one considers the event. As people had heard that
the Ark of the Covenant had come to Bethshemesh they may have traveled there
as fast as they could to view it.
B. "And the men of Bethshemesh said, Who is able to stand before Jehovah, this holy
God? And to whom shall he go up from us? And they sent messengers to the
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inhabitants of Kiriathjearim, saying, The Philistines have brought back the ark of
Jehovah; come ye down and fetch it up to you" (6:20-21).
1. The men of Bethshemesh ask a question as the elders of Israel asked at I Samuel
4:3 saying, "Wherefore, hath Jehovah smitten us today before the Phlistines?"
The question now: "Who is able to stand before Jehovah, this holy God?" Did
they not know? Time and time again Moses warned the people that as they
followed God's commands God would be with them; however, if they rejected
God's will He would reject them (see Deut. 31:15-18). Israel's rejoicing over the
Ark of the Covenant (I Sam. 6:13) turned to mourning (I Sam. 6:19) because they
had rejected God's commandement.
2. What lessons can be learned here? Such an event in the history of Israel is not
intended for a mere history lesson but rather it is written for our learning (Rom.
15:4) and our example (I Cor. 10:11). The Ark of Jehovah was that which
resided in the most holy place in the temple. When it was brought out to war and
all saw it no one died. When it was brought out and carried around Jericho, by
the Kohathites, no one died (see Josh. 6:6ff). Why did they die now? Keil and
Delitzsch observe that "looking into the ark of Jehovah" "means to look upon or
at a thing with lust or malicious pleasure; and here it no doubt signifies a foolish
staring, which was incompatible with the holiness of the ark of God, and was
punished with death, according to the warning expressed in Num. 4:20” (pp.
408). Israel had no clue as to why the Philistines routed them and no clue as to
why 50,000 men died after looking into the ark of Jehovah. Their ignorance of
God's laws was their demise. Their tolerance of the sins of Hophni and Phinehas
does not go unpunished. Their irreverence for the authority of God's will was not
overlooked. Let all know assuredly that Jehovah God will punish the man or
woman who ignorantly and or irreverently "kicks" at His authoritative will (see I
Sam. 2:29) (see study # 11; Bible Authority). While Israel groped about in
ignorance there were women, such as Hannah, whose prayer illustrated the
knowledge of the true person of God (see I Sam. 2:1-10).
3. The ark of Jehovah is then taken into the borders of Dan to Kiriath-jearim.
Chapter 7
I. Samuel Instructs Israel to Repent of their Idolatry and Toleration of Sin (7:1-
A. "And the men of Kiriath-jearim came, and fetched up the ark of Jehovah, and brought
it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the
ark of Jehovah. And it came to pass, from the day that the ark abode in Kiriath-
jearim, that the time was long; for it was twenty years: and all the house of Israel
lamented after Jehovah" (7:1-2).
1. The ark leaves Bethshemesh and is taken to Kiriath-jearim where it remained for
twenty years.
2. Meanwhile, Israel "lamented after Jehovah" in that they knew that He was not
with them and it pained them.
B. "And Samuel spake unto all the house of Israel, saying, If ye do return unto Jehovah
with all your heart, then put away the foreign gods and the Ashtaroth from among
you, and direct your hearts unto Jehovah, and serve him only; and he will deliver you
out of the hand of the Philistines. then the children of Israel did put away the Baalim
and the Ashtaroth, and served Jehovah only" (7:3-4).
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1. The Philistines had obviously been a thorn in Israel's side (attacking and warring
with them). Israel continued to loose battles as Jehovah was no where to be
found among them.
2. Samuel instructs Israel saying that the only way to return to Jehovah God and He
unto you was for them to put away their foreign gods of the Ashtaroth and Baal.
Secondly, Israel is instructed to do so "with all their heart." God demands man's
all in relation to dedication and spiritual service. Moses had told Israel this very
thing at Deuteronomy 6:5 and Jesus said the same thing at Matthew 22:34-40.
Today, the only way one regains God's favor is to put away the things of this
world and serve the Lord with all one's heart (see study # 12; Restoring the
Erring).
3. “Baal, the supreme male divinity of the Phoenician and Canaanitish nations, as
Ashtoreth was their supreme female divinity. Some suppose Baal to correspond
to the sun and Ashtoreth to the moon; others that Baal was Jupiter and Ashtoreth
Venus. There can be no doubt of the very high antiquity of the worship of Baal.
It prevailed in the time of Moses among the Moabites and Midianites, Num.
22:41, and through them spread to the Israelites (Num. 25:3-18; Deut. 4:3).”1
II. Samuel makes Atonement for Israel (7:5-17):
A. "And Samuel said, Gather all Israel to Mizpah, and I will pray for you unto Jehovah.
And they gathered together to Mizpah, and drew water, and poured it out before
Jehovah, and fasted on that day, and said there, We have sinned against Jehovah.
And Samuel judged the children of Israel in Mizpah" (7:5-6).
1. Mizpah was located very near to Kiriah-jearim. All Israel gathers here so that
Samuel may pray for their forgiveness. The Israelites first pour out water to God
which was a “symbolic act…They poured out their heart like water in penitence
before the Lord…(cf. Ps. 22:14; Lam. 2:19; II Sam. 14:14).”2
2. Israel fasted on this day and proclaimed, "We have sinned against Jehovah." A
great lesson is learned here. As the people admit their error they symbolically
place themselves in subjection to Jehovah God. All the Lord desires is that His
people humbly admit their error and serve Him with all their heart (see Isa.
57:15) (see study # 13; Humility). Note that after this admission, on the part of
Israel, God quickly went to war against the Philistines for them. All the Lord
wanted to hear from them is their admission of error.
B. "And when the Philistines heard that the children of Israel were gathered together to
Mizpah, the lords of the Philistines went up against Israel. And when the children of
Israel heard it, they were afraid of the Philistines. And the children of Israel said to
Samuel, Cease not to cry unto Jehovah our God for us, that he will save us out of the
hand of the Philistines. And Samuel took a suckling lamb, and offered it for a whole
burnt-offering unto Jehovah: and Samuel cried unto Jehovah for Israel; and Jehovah
answered him. And as Samuel was offering up the burnt-offering, the Philistines
drew near to battle against Israel; but Jehovah thundered with a great thunder on
that day upon the Philistines, and discomfited them; and they were smitten down
before Israel. And the men of Israel went out of Mizpah, and pursued the Philistines,
and smote them, until they came under Bethcar" (7:7-11).
1. The Philistines had defeated the Israelites and supposedly Jehovah before and so
they were brazen to try again. This time the Philistines have no idea that the God
of host was now among His people due to their repentance and purpose to serve
Him.
1 Smith’s Bible Dictionary pg. 70
2 Keil and Delitzsch Commentary on the Old Testament pg. 410
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2. Samuel makes a burnt offering on behalf of Israel and immediately Jehovah
smites the Philistines as He thundered His mighty voice and caused them to be
slaughtered. Jehovah's thundering voice and destruction of the Philistines ought
to cause us all to fear the Lord (see Heb. 10:31; Rev. 14:19-20) (see study # 15;
Fear God).
3. One would have to want to miss the lesson here. Repent and the Lord's favor
returns. Admit your wrongs and the Lord lovingly forgives! Israel is
slaughtered in a state of ignorance and pride yet Israel is delivered from their
enemies when they humbly admit their error (see study # 13 and # 16;
Repentance).
C. "Then Samuel took a stone, and set it between Mizpah and Shen, and called the name
of it Ebenezer, saying, Hitherto hath Jehovah helped us. So the Philistines were
subdued, and they came no more within the border of Israel: and the hand of
Jehovah was against the Philistines all the day so Samuel. And the cities which the
Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath;
and the border thereof did Israel deliver out of the hand of the Philistines. And there
was peace between Israel and the Amorites" (7:12-14).
1. After the battle with the Philistines Samuel sets up a stone between Mizpah and
Shen calling it "Ebenezer" which means "Jehovah has helped us." We sing the
song, "O Thou Fount of Every Blessing" to praise God for all His help in our
lives (see Heb. 2:18). Note that God can only help those who help themselves by
humbling themselves in repentance and sorrow over their errors (see II Cor. 7:8-
10). All helps in our society are put in place to aid those who have found
themselves in trouble. To take advantage of the help or aid offered the one in
need must put himself in a position to receive the help. God has the help we need
yet we must get ourselves, through submission and humility, to ask Him for help
(see study # 13).
2. God's favor remained with Israel as they maintained that state of humility and all
the cities that the Philistines had taken from Israel were restored.
3. Again, we see the importance of remaining free from pride and arrogance (as
Hannah had prayed - see I Samuel 2:3).
D. "And Samuel judged Israel all the days of his life. And he went from year to year in
circuit to Bethel, and Gilgal, and Mizpah; and he judged Israel in all those places.
And his return was to Ramah, for there was his house; and there he judged Israel:
and he built there an altar unto Jehovah" (7:15-17).
1. Samuel judged Israel from the four cities listed.
2. Samuel was a spiritually minded man who loved God and made an altar of
reverence and respect to the Lord in his home city (see study # 14; Samuel).
Thoughts to this point:
The Lord's displeasure in Israel for their idolatry and tolerance of sin in Eli's sons was made
manifest through the Philistines and the Ark of the Covenant. Israel had lost 4,000 men in the
first recorded battle against the Philistines (see I Sam. 4:1-2) and 30,000 soldiers in the second
battle (see I Sam. 4:9-11). Then again Jehovah smote 50,000 Israelites at Bethshemesh because
they foolishly gazed upon the Ark of the Covenant and thereby violated Jehovah's authorized will
(I Sam. 6:19-20). After 84,000 men died (along with Hophni, Phinehas, and Eli) Israel is finally
brought to their knees. They exclaim, "We have sinned against Jehovah" (I Sam. 7:6). After this
confession the Lord quickly smote the Philistines with a thundering voice (I Sam. 7:10). Let all
mankind know that God's simple request is for man's humble confession of wrong doing. The
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prophet Jeremiah wrote, "Only acknowledge thine iniquity, that thou hast transgressed against
Jehovah thy God, and hast scattered thy ways to the strangers under every green tree, and ye
have not obeyed my voice, saith Jehovah. Return, O backsliding children, saith Jehovah; for I am
a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to
Zion" (Jer. 3:13-14). The words that are a sweet savor to Jehovah are the words that expose a
contrite heart that is willing to submit to His will rather than one's own (Isa. 57:15; 66:2; Joel
2:12-13; Matt. 26:39) (see study # 13; Humble Submission to God).
Chapter 8
I. Israel Request a King (8 all):
A. "And it came to pass, when Samuel was old, that he made his sons judges over Israel.
Now the name of his first-born was Joel; and the name of his second, Abijah: they
were judges in Beersheba. And his sons walked not in his ways, but turned aside
after lucre, and took bribes, and perverted justice" (8:1-3).
1. It is somewhat painful to read such a statement in God's word; however, all must
appreciate that the Holy Spirit delivers revelation as it happened for our good.
Men such as Eli, Samuel, Abraham, Moses, David, and others also made
mistakes in their lives like we all do. Those mistakes cannot be explained away
as not having any importance or negative impacts on society or their families.
Samuel had been a breath of fresh air during the days of Eli's wicked sons yet
now he too has sons that are not to be desired.
2. Eli (see I Sam. 2:29) and Samuel go down in history as two fathers who did not
raise their children in such a way that would have caused their souls to be saved.
Samuel's two sons were money hungry and they also perverted justice. What
does such revelation tell us about Samuel as a parent? Remember, Solomon
wrote, "Train up a child in the way he should go, and even when he is old he will
not depart from it" (Prov. 22:6).
B. "Then all the elders of Israel gathered themselves together, and came to Samuel unto
Ramah; and they 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. But the thing displeased
Samuel, when they said, Give us a king to judge us. and Samuel prayed unto
Jehovah" (8:4-6).
1. The elders of Israel recognized that the state of their government, being in the
hands of the judges, had come to a critical cross roads. Samuel was very old and
unable to do his administrative duties. Samuel's sons were wicked as were Eli's
sons and thereby unfit to serve as judges over God's people. Israel dwelled in a
world of nations that had kings and they determine that this would be the best
governmental system for them.
2. Samuel is "displeased" with the request of the elders and went to God in prayer
over the matter. It is likely that Samuel was displeased due to the fact that he
knew that God did not desire such a government. The Lord's instructions to
Moses, regarding the matter of a king over the people, is found at Deuteronomy
17:14ff. Jehovah knew before Israel entered Canaan that there would come a day
when they desired a king like the nations round about them (see Isa. 46:9-10).
Though the Lord gave them instructions regarding the king it nonetheless
displeased Jehovah as well as Samuel.
C. "And Jehovah 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 be king over them. According to all the works which they have done
since the day that I brought them up out of Egypt even unto this day, in that they have
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forsaken me, and served other gods, so do they also unto thee. Now therefore
hearken unto their voice: howbeit thou shalt protest solemnly unto them, and shalt
show them the manner of the king that shall reign over them" (8:7-9).
1. The request for a king, on the part of Israel, sums up all Israel's unlawful
behavior from their beginnings. Recall that Moses, writing for God, said of
Israel, "Ye have been rebellious against Jehovah from the day that I knew you"
(Deut. 9:24). Israel failed to realize that the sovereign creator of all the universe
sat upon His Holy throne and reigned as King supreme over them. Such a
request therefore is a slap in the Lord's face. Recall that the prophet Isaiah
writes, "For Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king;
he will save us" (Isa. 33:22). Again, the prophet writes, "I am Jehovah, the Holy
One, the Creator of Israel, your King" (Isa. 43:15). Israel needed no king. Israel
needed the true help of Jehovah God that was always promised to come through
their faithfulness. The elders of Israel, once again, seem to be somewhat ignorant
of God's will for His people (see also I Sam. 4:3). Herein is the first step of
Israel's future woes. Israel would be guilty in the coming years of seeking after
help from other nations such as Egypt and Assyria (see I Kings 16:7; II Chron.
28:16ff; Isa. 30:1-6; Jer. 27-29) when they should have sought all their help from
Jehovah God. Israel, at times, would also seek out help from dumb idols (Isa.
44:12ff; Jer. 10:6-11). Again and again these people failed to recognized their
true potentate king Jehovah God (see study # 18; The Lord is our only True
Help).
2. Why would God tell Samuel to give the people what they wanted if it was a
desire that angered the Lord? The answer is obvious. Israel had hardened their
hearts against God and the Lord gave them up to their own desires. The Apostle
Paul would later write, "Wherefore God gave them up in the lusts of their hearts
unto uncleanness, that their bodies should be dishonored among themselves..."
(Rom. 1:24). When one hardens their hearts to God they have let loose of God's
saving help line. God cannot help the one who does not want help (see study #
12 and # 13).
D. "And Samuel told all the words of Jehovah unto the people that asked of him a king.
And he said, This will be the manner of the king that shall reign over you. He will
take your sons, and appoint them unto him, for his chariots, and to be his horsemen;
and they shall run before his chariots; and he will appoint them unto him for captains
of thousands, and captains of fifties; and he will set some to plow his ground, and to
reap his harvest, and to make his instruments of war, and the instruments of his
chariots. And he will take your daughters to be perfumers, and to be cooks, and to be
bakers. And he will take your fields, and your vineyards, and your olive-yards, even
the best of them, and give them to his servants. And he will take the tenth of your
seed, and of your vineyards, and give to his officers, and to his servants. And he will
take your men-servants, and your maid-servants, and your goodliest young men, and
your asses, and put them to his work. He will take the tenth of your flocks: and ye
shall be his servants. And ye shall cry out in that day because of your king whom ye
shall have chosen you; and Jehovah will not answer you in that day" (8:10-18).
1. Once again Jehovah reveals the end of a matter before it even has a start.
2. Did Israel really know what they were asking for? The king will install a draft
system for Israel's young men, he would confiscate property, make slaves out of
many, and tax the peoples seed, vineyards, and flocks.
E. "But the people refused to hearken unto the voice of Samuel; and they said, Nay; but
we will have a king over us, 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. And Samuel heard all
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the words of the people, and he rehearsed them in the ears of Jehovah. And Jehovah
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" (8:19-22).
1. Though Samuel told Israel all that God had said regarding a king over Israel and
His displeasure in it they nonetheless desired one as the other nations around
them. The Lord thereby tells Samuel to give the people what they want (maybe
then they would see their need for God's help rather than a man's).
2. Notice that Israel desired a king so that HE may "judge and fight their battles."
The Lord had told Israel, through Moses, that He would fight their battles for
them if they would not rebel against him (see Deut. 1:30). Israel chose rebellion
over Jehovah God. Israel chose to reject God's help for the help of the arm of
flesh.
Chapter 9
I. Saul is Anointed First King of Israel (9 all):
A. "Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son
of Zeror, the sons of Becorath, the son of Aphiah, the son of a Benjamite, a mighty
man of valor. And he had a son, whose name was Saul, a 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" (9:1-2).
1. We are now introduced to Saul. Saul was a Benjaminite, a young man, goodly,
and taller than any other man in Israel (see study # 16; Saul).
2. “Such a figure as this was well adapted to commend him to the people as
their king (cf. 10:24), since size and beauty were highly valued in rulers,
as signs of manly strength.”3 B. "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. And he passed
through the hill-country of Ephraim, and passed through the land of Shalishah, but
they found them not: then they passed throiugh the land of Shaalim, and there they
were not: and he passed through the land of the Benjamites, but they found them not.
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 off caring for the asses, and be anxious
for us. And he said unto him, Behold now, there is in this city a man of God, and he
is a man that is held in honor; all that he saith comes surely to pass: now let us go
thither; peradventure he can tell us concerning our journey whereon we go" (9:3-6).
1. Saul and his servant when looking for the lost animals yet had no luck finding
them.
2. Before turning back home the servant suggest that they check with the man of
God in the nearby city to see if he may be able to miraculously tell them where
the donkeys were.
C. "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? And the servant answered Saul again, and said, Behold, I have
in my hand the fourth part of a shekel of silver: that will I give to the man of God, to
tell us our way. (Beforetime in Israel, when a man went to inquire of god, thus he
said, Come, and let us go to the seer; for he that is now called a Prophet was
3 Ibid. pg. 422
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beforetime called a Seer.) then said Saul to his servant, Well said; come, let us go.
So they went unto the city where the man of God was" (9:7-10).
1. Saul was concerned about a gift to give the man of God (it was obviously a
custom to give a prophet or seer a gift for his services of telling things that
normal men could not know or see).
2. Saul's servant had a small amount of money that they planed to use at the
prophet's house.
D. "As they went up the ascent to the city, they found young maidens going out to draw
water, and said unto them, Is the seer here? And they answered them, and said, He
is; behold, he is before thee: make haste now, for he is come to-day into the city; for
the people have a sacrifice today in the high place. As soon as ye are come into the
city, ye shall straightway find him, before he goes 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 are bidden. Now therefore get you up; for at this time ye shall find him.
And they went up to the city; and as they came within the city, behold, Samuel came
out toward them, to go up to the high place" (9:11-14).
1. Saul and his servant travel to the city where they are instructed about the
whereabouts of the seer who would help them.
2. The seer is none other than Samuel who was preparing to make a sacrifice for the
people and bless them.
E. "Now Jehovah had revealed unto Samuel a day before Saul came, saying, Tomorrow
about this time I will send thee a man out of the land of Benjamin, and thou shalt
anoint him to be prince over my people Israel; and he shall save my people out of the
hand of the Philistines: for I have looked upon my people, because their cry is come
unto me" (9:15-16).
1. We must be careful not to think that the Lord being frustrated with Israel would
cause him to altogether give up on them.
2. Though men's hearts may be hardened against the Lord He nonetheless continues
to be patient and hopeful that they would come to repentance (see II Pet. 3:9).
F. "And when Samuel saw Saul, Jehovah said unto him, Behold, the man of whom I
spake to thee! this same shall have authority over my people. then Saul drew near to
Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is. 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 in the morning I will let thee go, and will tell thee
all that is in thy heart. And as for thine asses that were lost three days ago, set not
thy mind on them; for they are found. And for whom is all that is desirable in Israel?
Is it not for thee, and for all thy father's house? 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 to me after this
manner?" (9:17-21).
1. It is fascinating to read of God's methods of accomplishing His will. Saul knew
nothing about Samuel or being King over Israel. He was simply following his
father's instructions to find the lost donkeys.
2. When Samuel revealed to Saul that he was the answer to all Israel's desires Saul
understood the prophet to mean that he was intended to be the king of Israel.
Saul can scarcely believe his ears. Saul replies to Samuel speaking of his
disqualifications in that he was from the smallest tribe of Israel and the most
insignificant family in that small tribe. What would make Saul so special?
G. "And Samuel took Saul and his servant, and brought them into the guest-chamber,
and made them sit in the chiefest place among them that were bidden, who were
about thirty persons. And Samuel said unto the cook, Bring the portion which I gave
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thee, of which I said unto thee, Se it by thee. And the cook took up the thigh, and that
which was upon it, and set it before Saul. And Samuel said, Behold, that which hath
been reserved! Set it before thee and eat; because unto the appointed time hath it
been kept for thee, for I said, I have invited the people. So Saul did eat with Samuel
that day" (9:22-24).
1. Samuel had set aside a piece of meet, thigh (or shoulder), and set it before Saul to
eat. “The leg, as the largest and best portion, was to be a piece of honor for Saul
(cf. Gen. 43:34).”4
2. Furthermore Samuel honored Saul by giving him the chief place to sit. Saul is no
doubt as confused as can be at this point.
H. "And when they were come down from the high place into the city, he communed with
Saul upon the housetop. And they arose early: and it came to pass about the spring
of the day, that Samuel called to Saul on the housetop, saying, Up, that I may send
thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
As they were going down at the end of the city, Samuel said to Saul, Bid the servant
to pass on before us (and he passed on), but stand thou still first, that I may cause
thee to hear the word of God" (9:25-27).
1. After the meal they retire to the city and talk to one another on a “housetop.”
2. Keil and Delitzsch quote from O. V. Gerlach regarding the probability of what
was said on the housetop: Samuel “talked with Saul concerning the deep
religious and political degradation of the people of God, the oppression of the
heathen, the causes of the inability of the Israelites to stand against thee foes, the
necessity for a conversion of the people, and the want of a leader who was
entirely devoted to the Lord.”5 Would Saul be such a man? Time would tell.
Chapter 10
I. Samuel anoints Saul as King and Foretells of Three Future Events (10:1-8):
A. "Then Samuel took the vial of oil, and poured it upon his head, and kissed him, and
said, Is it not that Jehovah hath anointed thee to be prince over his inheritance?"
(10:1).
1. Everything happens quickly for Saul. The prophet of God now anoints him with
oil signifying God's choice of Saul as king (or prince) over his "inheritance"
(Israel).
2. “Anointing with oil as a symbol of endowment with the Spirit of God; as the oil
itself, by virtue of the strength which it gives to the vital spirits, was a symbol of
the Spirit of God as the principle of divine and spiritual power (cf. Lev. 8:12).”6
The act appears to be a symbolic event that sanctifies one from others (i.e.,
priests from others and here, kings from common people - read all of Lev. 8:10-
12).
B. "When thou art departed from me today, then thou shalt find two men by Rachael'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 off caring for
the asses, and is anxious for you, saying, What shall I do for my son?" (10:2)
1. Samuel tells Saul the first of three prophecies.
4 Ibid. pg. 426
5 Ibid. pg. 427
6 Ibid. pg. 427
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2. Saul is told that he would find two men by Rachael's tomb that will tell him that
the lost donkeys have been found and that his dad is worried about him.
C. "Then shalt thou go on forward from thence, and thou shalt come to the oak of
Tabor; and there shall meet thee there three men going up to God to Bethel, one
carrying three kids, and another carrying three loaves of bread, and another
carrying a bottle of wine: and they will salute thee, and give thee two loaves of
bread, which thou shalt receive of their hand. 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 band of prophets coming down from
the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them;
and they will be prophesying: and the Spirit of Jehovah will come mightily upon thee,
and thou shalt prophesy with them, and shalt be turned into another man" (10:3-6).
1. The second prophecy Samuel tells Saul is that there would be three men who
meet him at the oak of Tabor. These three men would salute Saul and give him
two loaves of bread.
2. The third prophecy Samuel tells Saul is that when he comes to the "hill of God"
he would see a band of prophets and "the Spirit of Jehovah will come mightily
upon thee." Once the Spirit of Jehovah came upon Saul he would prophesy as
the other prophets. When studying the book of numbers we find what it means to
have the spirit of Jehovah come upon one. This simply means that God divinely
and miraculously gives such a one knowledge of things that he or she did not
previously have (see Numb. 11:26-29).
3. Now that Saul has been anointed King of Israel by Samuel and the "Spirit of
Jehovah" has come mightily upon him he is "turned into another man." Before
he was a lowly man of Benjamin with no prophetic abilities.
D. "And let it be, when these signs are come unto thee, that thou do as occasion shall
serve thee; for God is with thee. 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 unto thee, and
show thee what thou shalt do" (10:7-8).
1. The three prophecies that Samuel delivered to Saul were to be "signs" to Saul
that "God is with thee."
2. After the signs, Saul is instructed to go to Gilgal and wait for Samuel so that the
prophet may make sacrifices unto Jehovah.
II. Samuel's three prophecies come to pass (10:9-16):
A. "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." (10:9).
1. In what way did God give Saul "another heart" after turning away from Samuel?
2. There is one of two conclusions:
a. God may have changed Saul's heart in that He hardened it as was the case
with Pharaoh of Egypt. While the Word of God tells us that it was God that
hardened Pharaoh's heart we find that the meaning is that God gave Pharaoh
a command that the leader of Egypt did not want to do. Likewise, God had
hand picked Saul to be king yet it seems that Saul did not desire the kingship.
b. The second possibility is that God's Spirit changed Saul's heart as he has
been anointed King and soon to be prophet. A different heart and man must
naturally be the result of such changes in a man's life (he was, after all,
"another man" see I Sam. 10:6). Saul would soon show forth the qualities of
courage and faith as God's spirit abode mightily upon him... before this he
was unsure if he should even be king of Israel. This conclusion seems to be
more in line with the context.
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B. "And when they came thither to the hill, behold, a band of prophets met him; and the
Spirit of God came mightily upon him, and he prophesied among them. And it came
to pass, when all that knew him beforetime saw that, behold, he prophesied with 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? And one of the same place answered and
said, and who is their father? Therefore it became a proverb, Is Saul also among the
prophets?" (10:10-12)
1. When Samuel's prophecy regarding Saul's ability to prophecy came to pass there
were others who took note of the event.
2. The "sign" of this event not only served to benefit Saul but also the people of
God that they may have confidence in him.
C. "And when he had made an end of prophesying, he came to the high place. 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 not found, we came to Samuel. And
Saul's uncle said, Tell me, I pray thee, what Samuel said unto you. And Saul said
unto his uncle, He told us plainly that the asses were found. but concernign the
matter of the kingdom, whereof Samuel spake, he told him not" (10:13-16).
1. Once home, Saul tells his uncle all that took place with the exception of the news
Samuel told him about the kingdom.
2. Saul continues to illustrate a spirit either of humility or denial of the events
spoken of by Samuel.
III. Saul is chosen by Lot at Mizpah (10:17-
A. "And Samuel called the people together unto Jehovah to Mizpah; and he said unto
the children of Israel, Thus saith Jehovah, the God of Israel, I brought up Israel out
of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of
all the kingdoms that oppressed you: but ye have this day rejected your God, who
himself saves you out of all your calamities and your distresses; and ye have said
unto him, Nay, but set a king over us. Now therefore present yourselves before
Jehovah by your tribes, and by your thousands" (10:17-19).
1. When Israel requested a king from Samuel the Lord spoke to the prophet saying
that they had "rejected me that I should not be king over them" (I Sam. 8:7b).
Israel's trust and confidence should have rested in Jehovah God alone. He alone
had promised to save them from their enemies and do battle for them (see Deut.
1:30). The people; however, demand a king that he may "fight our battles" (I
Sam. 8:20).
2. We had earlier identified Jehovah God as Israel's king according to the words of
the prophets (see Isa. 33:22 etc.). When Israel demanded a fleshly king like the
nations around them they had in effect rejected God. Such an act showed the
height of ingratitude for that God had done for them in delivering them out of the
hands of Egypt and the oppressors during the days of the judges. It also
illustrated a lack of faith on their part. God had saved them out of all their
calamities and distresses yet now they wanted a king (see study # 17;
Ungrateful).
B. "So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken.
And he brought the tribe of Benjamin near by their families; and the family of the
Matrites was taken; and Saul the son of Kish was taken: but when they sought him,
he could not be found. Therefore they asked of Jehovah further, Is there yet a man to
come hither? And Jehovah answered, Behold, he hath hid himself among the
baggage. 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. And
Samuel said to all the people, See ye him whom Jehovah hath chosen, that there is
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none like him among all the people? And all the people shouted, and said, Long live
the king" (10:20-24).
1. Though Samuel expresses God's displeasure with the people's desire for a king
they nonetheless, like spoiled children, continued to demand a king. Their hearts
were set in their disappointing desire.
2. When lots were cast and tribe by tribe was brought before Samuel the lot of king
fell upon Saul. Saul was hiding when the Lord divinely pointed him out. Saul's
hiding is further evidence that he did not want to be king.
C. "Then Samuel told the people the manner of the kingdom, and wrote it in a book, and
laid it up before Jehovah. And Samuel sent all the people away, every man to his
house. And Saul also went to his house to Gibeah; and there went with him the host,
whose hearts God had touched. But certain worthless fellows said, How shall this
man save us? And they despised him, and brought him no present. But he held his
peace" (10:25-27).
1. After another speech by Samuel to the people regarding the king and the
kingdom all return to their homes.
2. Saul too returns to his home with a host of soldiers.
3. Lastly, there were men who despised Saul as king and therefore did not bring
him a present.
Chapter 11
I. Nahash, the Ammonite, seeks revenge (11 all):
A. "Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all
the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve
thee. And Nahash the Ammonite said unto them, On this condition will I make it
with you, that all your right eyes be put out; and I will lay it for a reproach upon all
Israel" (11:1-2).
1. Jabeshgilead would include the tribes east of the Jordan River. Nahash has come
against this area to do them violence because Israel had earlier taken this land
from them (see Jephthah defeating the Ammonites and his rash vow at Judges
10:17; 11:12ff).
2. Israel; seeing the fierce anger of Nahash, request that an agreement be made
between them so that they may live. The tribes east of the Jordan are willing to
place themselves under Nahash's servitude; however, this is not well enough for
the Ammonite. Nahash demands that all the people of Israel gouge out their right
eye.
B. "And the elders of Jabesh said unto him, Give us seven days' respite, that we may
send messengers unto all the borders of Israel; and then, if there be none to save us,
we will come out to thee. Then came the messengers to Gibeah of Saul, and spake
these words in the ears of the people: and all the people lifted up their voice, and
wept. And, behold, Saul came following the oxen out of the field; and Saul said,
What aileth the people that they weep? And they told him the words of the men of
Jabesh" (11:3-5).
1. The elders of Jabesh asks Nahash for seven days to find someone in Israel that
would be willing to save them from such an agreement. Nahash, in arrogance,
apparently agrees to give them the time.
2. Oddly, when the news reaches Gibeah Saul is out in the field doing farm work
with oxen (though he was king he had not taken up a position of king in a
palace).
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C. "And the Spirit of God came mightily upon Saul when he heard those words, and his
anger was kindled greatly. And he took a yoke of oxen, and cut them in pieces, and
sent them throughout all the borders of Israel by the hand of messengers, saying,
Whosoever comes not forth after Saul and after Samuel, so shall it be done unto his
oxen. And the dread of Jehovah fell on the people, and they came out as one man"
(11:6-7)
1. Saul reacts to the news of Nahash demanding Israel's right eye with anger as the
Spirit of God came mightily upon him.
2. Saul chops up oxen and sends out their body parts to the other tribes of Israel and
proclaims that all those who will not gather together to fight will have their oxen
so chopped up.
D. "And he numbered them in Bezek; and the children of Israel were three hundred
thousand, and the men of Judah thirty thousand. And they said unto the messengers
that came, Thus shall ye say unto the men of Jabeshgilead, Tomorrow, by the time
the sun is hot, ye shall have deliverance. And the messengers came and told the men
of Jabesh; and they were glad. Therefore the men of Jabesh said, tomorrow we will
come out unto you, and ye shall do with us all that seems good unto you, And it was
so on the morrow, that Saul put the people in three companies; and they came into
the midst of the camp in the morning watch, and smote the Ammonites until the heat
of the day: and it came to pass, that they that remained were scattered, so that not
two of them were left together" (11:8-11).
1. 330,000 men of war answered Saul's call to arms. The massive army moves to
Jabeshgilead to relieve their brethren of the unreasonable demand of Nahash.
2. When the men of Jabeshgilead hear that aid is coming from their brethren they
tell Nahash that they would come out in the morning and he could do with them
as he pleases. To Nahash and the Ammonite's surprise, Saul and his army appear
that morning and rout the Ammonites.
E. "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. And Saul said, There shall not a man
be put to death this day; for today Jehovah hath wrought deliverance in Israel"
(11:12-13).
1. When the lot fell upon Saul to be king over Israel there were "worthless men who
despised Saul and said, How shall this man save us?" (see I Sam. 10:27).
2. Seeing now that Saul has saved Israel, with the help of Jehovah, the people are
ready to put to death such doubting men. Saul forbid the event; however, stating
that the people needed to spend the day appreciating Jehovah's deliverance.
F. "Then said Samuel to the people, Come, and let us go to Gilgal, and renew the
kingdom there. And all the people went to Gilgal; and there they made Saul king
before Jehovah in Gilgal; and there they offered sacrifices of peace-offerings before
Jehovah; and there Saul and all the men of Israel rejoiced greatly" (11:14-15).
1. Samuel summons the people of Israel to come to Gilgal that they may "renew the
kingdom." “In what the renewal consisted is not clearly stated…. The renewal of
the monarchy may very well have consisted in nothing more than a solemn
confirmation of the election that had taken place at Mizpeh, in which Samuel
once more laid before both king and people the right of the monarchy, receiving
from both parties in the presence of the Lord the promise to observe this right,
and sealing the vow by a solemn sacrifice.”7
2. It seems plausible that the event marked a renewed interest in serving God.
7 Ibid. pg. 440.
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Chapter 12
I. Samuel's Address to Israel at Gilgal Regarding the Error of asking for a King
(12:1-15):
A. "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. And now, behold, the king
walks before you; and I am old and grayheaded; and, behold, my sons are with you:
and I have walked before you from my youth unto this day. Here I am: witness
against me before Jehovah, 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 taken a ransom to blind mine eyes therewith? And I will
restore it you. And they said, Thou hast not defrauded us, nor oppressed us, neither
hast thou taken aught of any man's hand. And he said unto them, Jehovah is witness
against you, and his anointed is witness this day, that ye have not found aught in my
hand. And they said, He is witness" (12:1-5).
1. Recall that the people had gathered at Gilgal to "renew the kingdom" (I Sam.
11:14). Samuel takes this opportunity to address Israel as a nation. He had been
their judge and leader to this point. Now there is a King. Samuel asks the people
a series of questions regarding his leadership. Why would Israel want a king if
Samuel had not unlawfully taken any of their oxen, asses, defrauded anyone,
oppressed, or demanded sustenance from any? The people answer Samuel by
saying that he had not done any such things. Samuel thereby proclaims,
"Jehovah is witness against you" due to the fact that Samuel had not wronged the
people in any way.
2. “With the declaration which the people had made concerning Samuel’s judicial
labors they had condemned themselves, inasmuch as they had thereby
acknowledged on oath that there was no ground for their dissatisfaction with
Samuel’s administration, and consequently no well-founded reason for their
request for a king.”8
3. I find it interesting that Samuel has not let the issue of Israel's unlawful request
for a king die. The subject has obviously already been identified as a sinful
request (see I Sam. 12:17). Until the people change their disposition regarding
their error God is not pleased with them and neither is Samuel. The Lord will not
let the subject die until the people recognize their error (see study # 12). No
more perfect time to address such an issue existed then the present. The people
were riding on a Saul high because he had orchestrated the rout of the
Ammonites. Samuel brings them down off their high horse of error.
B. "And Samuel said unto the people, It is Jehovah that appointed Moses and Aaron,
and that brought your fathers up out of the land of Egypt. Now therefore stand still,
that I may plead with you before Jehovah concerning all the righteous acts of
Jehovah, which he did to you and to your fathers" (12:6-7).
1. At this point not only the people of Israel but we the readers must know that God
was severely disappointed in Israel's request of a king rather than calling on God
for help. The lesson from this chapter is that Christians are to put their faith and
hope in Jehovah God rather than the things of this world. Israel had now began
their history of asking for man's help in time of their need rather than God's (see
study # 18).
8 Ibid. pg. 442.
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2. The Lord had given Israel a deliverer and spiritual guidance through Moses and
Aaron and had always done so. Samuel demands that Israel now listen while he
"pleads on behalf of Jehovah" that they may consider all the Lord's righteous
acts.
C. "When Jacob was come into Egypt, and your fathers cried unto Jehovah, then
Jehovah sent Moses and Aaron, who brought forth your fathers out of Egypt, and
made them to dwell in this place. But they forgat Jehovah their God; and 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.
And they cried unto Jehovah, and said We have sinned, because we have forsaken
Jehovah, and have served the Baalim and the Ashtaroth: but now deliver us out of
the hand of our enemies, and we will serve thee. And Jehovah sent Jerubbaal, and
Bedan (Barak), and Jephthah, and Samuel, and delivered you out of the hand of your
enemies on every side; and ye dwelt in safety. 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 Jehovah your God was your king" (12:8-12).
1. Israel went through cycles of sin, servitude to enemies, sorrow over their sins,
and they would cry out unto God to deliver them from their oppressors (book of
Judges). Note that due to their sin God would "sell Israel into the hands of their
enemies." The providential oppression of the nations would cause Israel to cry
out to God for help. Without the oppressors they would not see their need for
Jehovah. God acted each time Israel drifted in sin for their own good. Samuel's
point is that each time Israel came to their senses and recognized their sin
(confessing it to God - see I Sam. 7:6) the Lord would deliver them as they cried
to God for help. Why is it that they now feel like they need a king among fleshly
men to deliver them out of the hand of their enemies when they had God as their
king (see I Sam. 8:19) (see study # 18)?
2. Note also that the people demanded a king not only because Samuel was old and
his sons were wicked but because Nahash and the Ammonites were pressing
down upon them. Rather than calling out to God for help as their forefathers had
done they cry out for help from a man king.
D. "Now therefore behold the king whom ye have chosen, and whom ye have asked for:
and, behold, Jehovah hath set a king over you. If ye will fear Jehovah, and serve
him, and hearken unto his voice, and not rebel against the commandment of
Jehovah, and both ye and also the king that reigns over you be followers of Jehovah
your God, well: but if ye will not hearken unto the voice of Jehovah, but rebel
against the commandment of Jehovah, then will the hand of Jehovah be against you,
as it was against your fathers" (12:13-15).
1. Though the Lord has made it very clear that it ought to have been Him that Israel
cried out to for help rather than a king among men He nonetheless is willing to
work with the people.
2. Jehovah sets before the people the consequences of obedience verses
disobedience. Those who obey will do well but those who reject the Lord's
commandments will be delivered into the hands of their enemies. God remains
in control and sets the parameters of Israel's success even though Saul reigns as
king over Israel.
II. Samuel's Miracle Proves Israel's Sin (12:16-25):
A. "Now therefore stand still and see this great thing, which Jehovah will do before your
eyes. Is it not wheat harvest today? I will call unto Jehovah, that he may send
thunder and rain; and ye shall know and see that your wickedness is great, which ye
have done in the sight of Jehovah, in asking you a king. So Samuel called unto
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Jehovah; and Jehovah sent thunder and rain that day: and all the people greatly
feared Jehovah and Samuel" (12:16-18).
1. Israel's attitude about violating God's will and asking for a king was despicable
yet they knew it not. They had refused to listen to Samuel's words about the
error of asking for a king when they already had the greatest king, Jehovah, that
the world would or could ever know (see I Sam. 8:19ff; 12:12) (see study # 6).
2. To help Israel understand that their choice of a king over Jehovah was sinful
Samuel performs a miracle. Samuel prayed to God that it might thunder and
rain during the wheat harvest. The wheat harvest was “between the middle of
May and the middle of June. And during this time it scarcely ever rains.”9
When Israel saw the rain, after Samuel had so prayed, they knew that their sin
was grievous against Jehovah.
B. "And all the people said unto Samuel, Pray for thy servants unto Jehovah thy God,
that we die not; for we have added unto all our sins this evil, to ask us a king. And
Samuel said unto the people, Fear not: ye have indeed done all this evil; yet turn not
aside from following Jehovah, but serve Jehovah with all your heart" (12:19-20).
1. Israel finally recognized and confessed their "evil and sin" in that they had
"asked" Jehovah for a king. That which made Israel evil and wicked was asking
for something they already had in Jehovah. Their sin was a lack of faith and trust
in Jehovah.
2. Samuel agrees with Israel's assessment of themselves by saying, "Yes, you have
sinned but if you do more, from this point forward, Jehovah will be with you."
God's demand for His people has never changed; i.e., He demands that we all
serve Him with all our hearts. A grand lesson that jumps out at one while
studying the book of Deuteronomy is that on a multitude of occasions Moses
commands Israel to love the Lord God Almighty with all one’s heart, soul, and
mind (see Deut. 6:4; 19:9; 26:16; 30:2, 6, 10, 16, 20). We recall the words of
Jesus when asked by a testing Pharisee regarding the “great commandment” in
the Word of God. Jesus said that the great commandment is to “Love the Lord
thy God with all thy heart, mind, and soul” (see Matt. 22:37). Throughout
history man has illustrated this love toward God by calling upon his name for aid
in this life (see Gen. 12:8 and Acts 22:16). Those who develop a true love for
God put Him above all things and people in this life. The greatest affection one
has should not be toward his wife, children, or the things of this world it should
be toward God. We are to be a people of purpose. We ought to circumcise our
hearts to serve the Lord with all our might (i.e., purpose to achieve his will and
remove sin from our lives) (see Deut. 30:6; Rom. 2:28-29; Col. 2:11). God is our
only true helper. All He wants is that we acknowledge when we have wronged
His Will (see also Jeremiah 3:13). Such acknowledgement illustrates a heart of
submission and acceptance of His rule in our life (see study # 6).
C. "and turn ye not aside; for then would ye go after vain things which cannot profit nor
deliver, for they are vain. For Jehovah will not forsake his people for his great
name's sake, because it hath pleased Jehovah to make you a people unto himself.
Moreover as for me, far be it from me that I should sin against Jehovah in ceasing to
pray for you: but I will instruct you in the good and the right way. Only fear
Jehovah and serve him in truth with all your heart; for consider how great things
he hath done for you. but if ye shall still do wickedly, ye shall be consumed, both ye
and your king" (12:21-25).
9 Ibid. pg. 444.
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1. Samuel, to complete the "renewing of the kingdom" (see I Sam. 11:14) instructs
Israel never to turn from God unto things such as men or vain idols for help.
Jehovah alone gives eternal help to man (there is no other to turn to - see John
6:68; Acts 4:12). Though a king now reigned over Israel it was truly God who
presided over His people. As long as the people understood this the Lord
permitted them to have a king. The renewal of the kingdom of God was thereby
not a change in laws but rather a renewal of the people's commitment to serve
the Lord in humility, submission, and obedience. Doing so illustrated to God
that He alone represented their true help and love.
2. Samuel reminds Israel to "fear Jehovah and serve him in truth with all your
heart." Man's heart should belong eternally to God. All that Israel did in service
to God was to be done in "truth" (i.e., by His authority) (see study # 11).
3. Though Jehovah's anger had been kindled against Israel and Samuel displeased
with them the prophet comforts the people by giving them reconciliatory
instructions and a promise that he would not stop praying to God for them.
Chapter 13
I. Saul’s Second War: The Philistines (13 all):
A. "Saul was [forty] years old when he began to reign; and when he had reigned two
years over Israel, Saul chose him three thousand men of Israel, whereof two
thousand were with Saul in Michmash and in the mount of Bethel, and a thousand
were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every
man to his tent" (13:1-2).
1. Samuel had warned Israel that a king would take their sons and make a
professional army out of them and so Saul did.
2. Saul divided the men into two sections: two thousand were with him and one
thousand with his son Jonathan.
3. Saul’s age is given in vs. 1; however this “number is lacking in the Hebrew text
and is supplied conjecturally.”10
B. "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. And all Israel heard say that Saul had smitten the garrison of
the Philistines, and also that Israel was had in abomination with the Philistines.
And the people were gathered together after Saul to Gilgal" (13:3-4).
1. Jonathan's convicted spirit is depicted in his military attack upon the Philistines
routing them at Geba.
2. Saul sends word throughout all Israel that the Philistines were defeated and that
the Philistines were sure to retaliate. Once again a call to arms goes out.
C. "And the Philistines assembled 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 encamped in Michmash, eastward
of Behaven. 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 coverts, and in pits. Now some of the Hebrews had gone over the
Jordan to the land of Gad and Gilead; but as for Saul, he was yet in Gilgal, and all
the people followed him trembling" (13:5-7).
10 ASV bible pg. 247 footnote #1.
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1. The Philistines move quickly and with an intimidating army of 30,000 chariots,
6,000 horsemen, and foot soldiers that numbered as the sand upon the sea-shore
they come up against Israel at Michmash.
2. Instead of calling out to Jehovah for help they hide themselves in caves, thickets,
rocks, coverts, and pits. Still others crossed the Jordan River to go to their
brethren on the east side of the river. Saul; however, remained at Gilgal with his
trembling soldiers.
D. "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. And Saul said,
Bring hither the burnt-offering to me, and the peace-offering. And he offered the
burnt-offering. 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" (13:8-10).
1. With the Philistines' intimidating army looking at Saul's mere 2,000 men of war
they drop their arms in a state of panic and run like the rest of the people did.
Saul, standing with 600 remaining men, violates Jehovah's will by making a
sacrifice before Samuel comes as promised.
2. “As Samuel had instructed Saul, as a direct command from Jehovah, to wait for
his arrival before offering sacrifice, Saul might have trusted in the Lord that he
would send His prophet at the right time and cause his command to be fulfilled,
and ought not to have allowed his confidence to be shaken by the pressing danger
of delay. The interval of seven days and the delay in Samuel’s arrival were
intended as a test of his faith, which he ought not to have lightly disregarded.”11
E. "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 assembled themselves together at Michmash; therefore said
I, Now will the Philistines come down upon me to Gilgal, and I have not entreated
the favor of Jehovah: I forced myself therefore, and offered the burnt-offering. And
Samuel said to Saul, Thou hast done foolishly; thou hast not kept the
commandment of Jehovah thy God, which he commanded thee: for now would
Jehovah have established thy kingdom upon Israel for ever. But now thy kingdom
shall not continue: Jehovah hath sought him a man after his own heart, and Jehovah
hath appointed him to be prince over his people, because thou hast not kept that
which Jehovah commanded thee" (13:11-14).
1. Samuel's reaction to Saul's disobedience ought to convince all of the seriousness
of keeping God's commandments. Samuel said, "What hast thou done?" Saul
began to try to justify his error due to the circumstances that were transpiring
around him. Samuel's response to Saul's attempts to justify his error was, "Thou
hast done foolishly; thou hast not kept the commandment of Jehovah thy God
which he commanded thee." Saul could say, "But what about the Philistines... I
thought you were not going to make it... everyone had left me and I was alone
against the Philistines that numbered as the sand of the sea..." Let us all note
that even though the situation may appear to demand us to violate the Lord's
commandments it is not the case. God expects us to follow His commandments
come what may in this life (see study # 6).
2. God demands that man press through all the trials, heartaches, and temptations
of this life. The book of Revelation refers to this as passing through the fiery
sea of glass to get to Jehovah God (see Rev. 15:2) (see study # 19; Situational
Ethics and # 2).
11 Keil and Delitzsch Vol. 2 pg. 451.
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3. Due to Saul's error Jehovah would punish him by taking the kingdom away from
him and giving it to "a man after his own heart" (i.e., David).
4. The fall of Saul is now recorded in history (see study # 16).
F. "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. And Saul,
and Jonathan his son, and the people that were present with them, abode in Geba of
Benjamin: but the Philistines encamped in Michmash. And the spoilers came out of
the camp of the Philistines in three companies: one company turned unto the way
that leadest to Ophrah, unto the land of Shull; and another company turned the way
to Behhoron; and another company turned the way of the border that looks down
upon the valley of Zeboim toward the wilderness" (13:15-18).
1. The Philistines send out three companies of “spoilers." Spoilers were “hostile
bands that went out to devastate the land.”12
2. The spoilers went three different directions taking all weapons and blacksmiths
out of Israel to weaken their abilities to make weapons.
G. "Now there was no smith found throughout all the land of Israel; for the Philistines
said, Lest the Hebrews make them swords and spears: but all the Israelites went
down to the Philistines, to sharpen every man his share, and his coulter, and his axe,
and his mattock; yet they had a file for the mattocks, and for the coulters, and for the
forks, and for the axes, and to set the goads. 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. And the garrison of the Philistines went out unto the pass of Michmash"
(13:19-23).
1. The Philistines, by way of the spoilers, have effectively disarmed Israel so that
they would be easy prey.
2. The small army of Israel has only farming tools to fight with. Saul and Jonathan
are the only two with a sword.
Chapter 14
I. Jonathan's Faith and Jehovah's Deliverance (14:1-23):
A. "Now it fell 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
yonder side. But he told not his father. And Saul abode in the uttermost part of
Gibeah under the pomegranate tree which is in Migron: and the people that were
with him were about six hundred men; and Ahijah, the son of Ahitub, Ichabod's
brother, the son of Phinehas, the son of Eli, the priest of Jehovah in Shiloh, wearing
an ephod. And the people knew not that Jonathan was gone" (14:1-3).
1. Saul's son Jonathan decides to sneak out of the camp and take the battle into his
own hands. He tells no one save his armor bearer.
2. Saul remained at Gibeah with his 600 men and the high priest.
B. "And between the passes, by which Jonathan sought to go over unto the Phlistines'
garrison, there was a rocky crag on the one side, and a rocky crag on the other side:
and the name of the one was Bozez, and the name of the other Seneh. The one crag
rose up on the north in front of Michmash, and the other on the south in front of
Geba. 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 Jehovah will work for
12 Ibid. pg. 452.
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us; for there is no restraint to Jehovah to save by many or by few. And his armor
bearer said unto him, Do all that is in thy heart: turn thee, behold, I am with thee
according to thy heart" (14:4-7).
1. Jonathan's faith is now revealed. He knew the stories of his forefathers of how
Jehovah took down all of Egypt and how He destroyed the Midianites as they
numbered as the sand of the sea for multitude with only three hundred men
(see Judges 7:12ff). Jehovah has the power to save by many or few and Jonathan
believed that.
2. Jonathan's armor bearer remained faithfully by his side.
C. "Then said Jonathan, Behold, we will pass over unto the men, and we will disclose
ourselves unto them. 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. But if they say thus, Come
up unto us; then we will go up; for Jehovah hath delivered them into our hand: and
this shall be the sign unto us. And both of them disclosed 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. 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
Jehovah hath delivered them into the hand of Israel" (14:8-12).
1. Jonathan, being a faithful man, looked for a "sign" that God was with them. This
"sign" would give the two men confidence that God would deliver the Philistines
into their hands.
2. "Signs" were important with Israel. When life and death were at stake signs were
often provided for them. Gideon requested and was given a sign by God so that
he was confident against the Midianites (see Judges 6:17). Samuel had earlier
gave a sign to Israel that help them understand their sinful state (see I Sam.
12:16ff).
3. When Jonathan received the sign he was looking for; ie., the Philistines saying,
"Come up to us and we will show you a thing," he knew that God was with them.
D. "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 them after him.
And that first slaughter, which Jonathan and his armor bearer made, was about
twenty men, within as it were half a furrow's length in an acre of land. And there
was a trembling in the camp, in the field, and among all the peole; the garrison, and
the spoilers, they also trembled; and the earth quaked: so there was an exceeding
great trembling" (14:13-15).
1. Jonathan and his armor bearer slew twenty Philistines with the help of the Lord.
2. Directly afterwards, Jehovah caused an earthquake to shake the land and all the
Philistines felt it. The earthquake appears to have struck terror into the hearts of
the enemies of Israel.
E. "And the watchmen of Saul in Gigeah of Benjamin looked; and behold, the multitude
melted away, and they went hither and thither. 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. And Saul said
unto Ahijah, Bring hither the ark of God. For the ark of God was there at that time
with the children of Israel. And it came to pass, while Saul talked unto the priest,
that the tumult that was in the camp of the Philistines went on and increased: and
Saul said unto the priest, Withdraw thy hand. And Saul and all the people that were
with him were gathered together, and came to the battle: and, behold, every man's
sword was against his fellow, and there was a very great discomfiture" (14:16-20).
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1. The quaking of the earth caused such terror in the camp of the Philistines that
they fought blindly with each other.
2. Saul hears the news and looks to see who had gone out to cause such commotion.
It was found that Jonathan and his armor bearer were the only one's missing.
They were the ones doing battle against the Philistines.
3. Saul calls for the high priest and the ark of God that they may go into battle.
When they arrive at the scene they saw the Philistines fighting against
themselves.
F. "Now the Hebrews that were with the Philistines as beforetime, and that 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. Likewise all the men of Israel that
had hid themselves in the hill-country of Ephraim, when they heard that the
Philistines fled, even they also followed hard after them in battle. So Jehovah saved
Israel that day: and the battle passed over by Bethaven" (14:21-23).
1. All that had formerly deserted Israel now joined in the chase and the Philistines
were followed after hard in battle by Israel.
2. Note that it is written, "So Jehovah saved Israel that day." Saul did not save
Israel but rather it was God. Though the odds were greatly against Israel the
Lord illustrated his unlimited power by routing the Philistines.
II. Saul's Foolish Edict (14:24-52):
A. "And the men of Israel were distressed that day; for Saul had adjured the people,
saying, Cursed be the man that eats any food until it be evening, and I be avenged on
mine enemies. So none of the people tasted food" (14:24).
1. Saul has now officially let the power of being king go to his head. He has
already showed himself to not faithfully trust in the Lord (see I Sam. 13:8ff).
2. Saul now illustrates a selfish and cruel disposition (see study # 16):
a. Saul demands that no man eat any food until the evening time.
b. Secondly, Saul displays the spirit of self centeredness by referring to the
Philistines as "mine enemies" and again by saying, "I be avenged." This
battle was not about Saul alone but rather all of Israel. God had put them to
the test and Jonathan (with his armor bearer) seems to be the only two who
displayed great faith in God.
B. "And all the people came into the forest; and there was honey upon the ground. And
when the people were come unto the forest, behold, the honey dropped: but no man
put his hand to his mouth; for the people feared the oath. 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 the honeycomb, and put his hand to his
mouth; and his eyes were enlightened" (14:25-27).
1. Saul had delivered his harsh edict upon the people and they were hungry but no
man dared to partake of the honey that was all around them in the forest.
2. No one told Jonathan about the edict and so when he came to the honey he did
eat.
C. "Then answered one of the people, and said, Thy father straitly charged the people
with an oath, saying, Cursed be the man that eats food this day. And the people
were faint. 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. How
much more, if haply the people had eaten freely today of the spoil of their enemies
which they found? For now hath there been no great slaughter among the
Philistines" (14:28-30).
1. Jonathan exposes the foolishness of making such an edict upon the people.
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2. Due to the people's hunger they had been unable to fully rout the Philistines and
therefore they did not received the spoils of battle that should have been theirs.
D. "And they smote of the Philistines that day from Michmash to Aijalon. And the
people were very faint; 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. Then they told Saul, saying, Behold, the people sin against Jehovah, in that
they eat with the blood. And he said, Ye have dealt treacherously: roll a great stone
unto me this day" (14:31-33).
1. The Law of Moses had forbid the Israelites from eating or drinking blood
(cf. Lev. 19:26).
2. Though the law forbid eating blood the people, due to Saul's edict, were moved
to eat like animals to satisfy their hunger.
E. "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 Jehovah in eating with the blood. And all the people brought every
man his ox with him that night, and slew them there. And Saul built an altar unto
Jehovah: the same was the first altar that he built unto Jehovah" (14:34-35).
1. Saul hears of the horrid thing the people did in eating blood and thereby
commands that the people bring their ox and sheep to eat (i.e., he lifts the ban
from food).
2. Saul builds his first altar to God after they routed the Philistine army (see study #
16).
F. "And Saul said, Let us go down after the Philistines by night, and take spoil among
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. 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.
And Saul said, Draw nigh hither, all ye chiefs of the people; and know and see
wherein this sin hath been this day. For, as Jehovah liveth, who saves 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. 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. Therefore Saul said unto Jehovah, the God of Israel,
Show the right. And Jonathan and Saul were taken by lot; but the people escaped.
And Saul said, Cast lots between me and Jonathan my son. And Jonathan was
taken" (14:36-42).
1. Saul determines to go among the Philistines and further despoil their possessions
and to utterly destroy every man. Before the battle; however, the priest suggest
that Saul confer with Jehovah.
2. God would not answer Saul because there was sin among the people. Saul
determines to find out who had sinned against his edict of not eating. Saul said
that even if it were Jonathan he would be put to death.
3. Jonathan is pointed out as guilty through the casting of lots.
G. "Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him,
and said, I did certainly taste a little honey with the end of the rod that was in my
hand; and, lo, I must die. And Saul said, God do so and more also; for thou shalt
surely die, Jonathan. And the people said unto Saul, Shall Jonathan die, who hath
wrought this great salvation in Israel? Far from it: as Jehovah lives, 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. Then Saul went up from following the
Philistines; and the Philistines went to their own place" (14:43-46).
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1. Jonathan admits to his father that he did eat of the honey while in the wilderness
and agrees that he must die (even though he did not know about the edict). Saul
agrees with Jonathan's conclusion and said, "thou shalt surely die Jonathan."
The people; however, step in for Jonathan. Israel would not permit Saul to kill
the man who actually brought about their victory. It is obvious that the people
lost a bit of respect for Saul on this occasion (see study # 16).
2. “In this fact (Jonathan’s victory) there was a divine verdict. And Saul
could not fail to recognize now, that it was not Jonathan, but he himself,
who had sinned, and through his arbitrary and despotic command had
brought guilt upon Israel, on account of which God had given him no
reply. With the feeling of this guilt, Saul gave up any further pursuit of
the Philistines.”13 H. "Now when Saul had taken the kingdom over Israel, he 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 put them to the worse. And he did valiantly, and
smote the Amalekites, and delivered Israel out of the hands of them that despoiled
them" (14:47-48).
1. Saul waged effective war against Moab, Ammon, Edom, Zobah, and the
Philistines.
2. Saul valiantly fought against all the enemies of Israel.
I. "Now the sons of Saul were Jonathan, and Ishvi, and Malchishua; and the names of
his two daughters were these: the name of the first-born Merab, and the name of the
younger Michal: 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. And
Kish was the father of Saul; and Ner the father of Abner was the son of Abiel. And
there was sore war against the Philistines all the days of Saul: and when Saul saw
any mighty man, or any valiant man, he took him unto him" (14:49-52).
1. Saul's days were filled with war. The author of I Samuel gives the names of
many family members of Saul as well as his captain, "Abner."
2. The king was always on the look out for a mighty and valiant man to serve in his
army.
Chapter 15
I. Saul's Disrespectful and Disobedient Character (15:1-16):
A. "And Samuel said unto Saul, Jehovah sent me to anoint thee to be king over his
people, over Israel: now therefore hearken thou unto the voice of the words of
Jehovah. Thus saith Jehovah of hosts, I have marked that which Amalek did to
Israel, how he set himself against him in the way, when he came up out of Egypt.
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" (15:1-3).
1. The time of God’s judgment on Amalek had come. The Amalekites were the
first to unmercifully attack Israel while leaving Egypt on their way to Sinai.
Israel defeated the Amalekites on that occasion. As long as Moses held his arms
up Israel prevailed but when he lowered them Israel lost ground in the battle.
13 Ibid. pg. 462.
43
After Israel routed the Amalekites the Lord commanded Moses to write that He
would "utterly blot out the remembrance of Amalek from under heaven"
(see Ex. 17:8-16).
2. Samuel comes to Saul and delivers God's direct command: utterly destroy all...
spare none... no not even women, children, or animals (see study # 11).
B. "And Saul summoned the people, and numbered them in Telaim, two hundred
thousand footmen, and ten thousand men of Judah. And Saul came to the city of
Amalek, and laid wait in the valley. And Saul said unto the Kenites, God, 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" (15:4-6).
1. Saul assembles an army numbering 200,000 footmen and an additional 10,000
fighting men from Judah.
2. Saul permits the Kenites to leave the area before setting the battle in array lest
they too be killed.
C. "And Saul smote the Amalekites, from Havilah as thou goest to Shur, that is before
Egypt. And he took Agag the king of the Amalekites alive, and utterly destroyed all
the people with the edge of the sword. 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 everything that was vile and refuse,
that they destroyed utterly" (15:7-9).
1. Israel, above all people, should have known that when God gave a direct
command He intended for it to be followed all the way out. Consider:
a. Lot's wife told not to look back at Sodom and Gomorrah... when she did she
turned to a pillar of salt (Gen. 19:15-17, 23-26).
b. Three thousand die after constructing the golden calf and worshipping it at
Exodus 32.
c. Nadab and Abihu offered strange fire and were consumed of God
(Lev. 10:1-3).
d. Israel wandered in the wilderness for 40 years due to their rejections of God's
command to take Canaan (Numb. 13:30 - 14 all).
e. Moses strikes the rock to bring the people water thereby sinning against
God's authorized will for the event... Moses and Aaron are not allowed to
enter Canaan (see Numb. 20:7-12).
f. 50,000 people die because they gazed upon the Ark of the Covenant against
God's will (see Numb. 4:20; I Sam. 6:19).
g. The point being... when God gives a command He expects for it to be
followed exactly as He delivered it (see study # 11).
2. Saul and the people of Israel spare king Agag and the choice spoils of the
Amalekites even though God commanded all to be utterly destroyed.
D. "Then came the word of Jehovah unto Samuel, saying, It repents 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 Samuel was wroth; and he cried unto Jehovah all night.
And Samuel rose early to meet Saul in the morning; and it was told Samuel, saying,
Saul came to Carmel, and, behold, he set him up a monument, and turned, and
passed on, and went down to Gilgal. And Samuel came to Saul; and Saul said unto
him, Blessed be thou of Jehovah: I have performed the commandment of Jehovah"
(15:10-13).
1. Jehovah communicates to Samuel about Saul's error saying, "It repents me that I
have set up Saul to be king." While some may say that the Lord chose the most
worldly of men to be king so that he would fail and prove to the people that He
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alone is king that is just simply not the case. The Lord's wish for all men is that
they would be saved. God was giving Saul a second chance after his faith
failure against the Philistines at I Sam. 13:8ff as he made a sacrifice against
the Lord's commandment. At Gen. 6:6 God said that it had repented him that he
had made man. This means that it “grieved God at His heart…The repentance of
God is an anthropomorphic expression for the pain of the divine love at the sin
of man, and signifies that “God is hurt not less by the atrocious sins of men than
if they pierced His heart with mortal anguish.”14
2. God's command to Saul was, "Destroy all," yet Saul saved the best of the spoils
and animals along with the Amalekite king Agag. Saul concludes, upon seeing
Samuel, "I have performed the commandment of Jehovah." Did Saul fulfill
God's will? Saul partly accomplished God's commandment in that he destroyed
the Amalekites' men, women, children, and lesser animals. The whole
command; however, was not followed. Many today believe they are doing God's
will; however, their service to God is only partial obedience. It is obvious that
God demands man's complete subjection in all points of the law. Man is not at
liberty to draw up opinions in service to the Lord and expect God to be pleased
(see study # 11). Many today try their hand at religion as they render partial
obedience to the Lord's commands yet just as the Lord rejected Saul's efforts
even so He rejects partial service today (Col. 3:17). The Baptist, Methodist,
Catholics, Muslims, and Presbyterians may partially fulfill God's will for man to
be kind and to assemble once a week to worship; however, their unauthorized
practices takes every spiritual worth of the worship and duties down the tubes of
error.
3. Notice, once again, Samuel's response to Saul's sin was that of great anger (i.e.,
he was "wroth.") (see Samuel's earlier response to Saul's error at I Sam. 13:11-
13) (see study # 6).
E. "And Samuel said, What meaneth then this bleating of the sheep in mine ears, and
the lowing of the oxen which I hear? 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 Jehovah thy God; and the rest we have utterly destroyed. Then
Samuel said unto Saul, Stay and I will tell thee what Jehovah hath said to me this
night. And he said unto him, Say on" (15:14-16).
1. Samuel has four questions for Saul in relation to his disobedience. While Saul
proclaims that he had followed the commandment of Jehovah; Samuel said,
"What meaneth then this bleating of the sheep and lowing of the oxen which I
hear?" Samuel was both angry and convicting against Saul's foolish acts of sin
(see study # 6). Samuel's point is that God had delivered a commandment and
Saul nor the people were at liberty to change that law. Often times religiously
minded people believe that as they pray to God, offer him money, go to church,
and do many things in the name of Christ that all will be eternally good for them.
Many churches of Christ do many good works in the name of religion such as
feed the poor, helpless, jobless, and disabled of the world out of the churches
treasury and proclaim, "we have performed the commandment of God..." yet no
such command is found. God has told us what we are to do in service to him and
we are not at liberty to do something that we think would be good. Though Saul
and the people thought it would be good to sacrifice the goodly animals to
Jehovah it was nonetheless not what He had commanded (see study # 20;
Worship). Let us learn the clear lesson: When God gives a command we are not
14 Ibid. Vol. 1 (The Pentateuch pg. 88).
45
at liberty to do otherwise (see study # 11). Recall the Lord's words at Matthew
7:21-27 while delivering the Sermon on the Mount. Jesus said that not everyone
that calls on his name will be saved but rather only those who obey his
commands.
2. Samuel now tells Saul to listen to what the Lord has to say about all this.
II. Jehovah Responds to Saul's Disobedience through Samuel (15:17-23):
A. "And Samuel said, Though thou was little in thine own sight, wast thou not made the
head of the tribes of Israel? And Jehovah anointed thee king over Israel; and
Jehovah sent thee on a journey, and said, Go, and utterly destroy the sinners the
Amalekites, and fight against them until they be consumed. Wherefore then didst
thou not obey the voice of Jehovah, but didst fly upon the spoil, and didst that which
was evil in the sight of Jehovah?" (15:17-19).
1. Samuel begins by reminding Saul of his personal assessment in times past before
he was king. Saul looked upon himself as insignificant yet God made him to
occupy a very significant post in the kingdom of Israel.
2. God had done much for Saul and, being the true potentate of the kingdom,
commanded Saul to "Go, and utterly destroy the sinners..." Yet Saul disobeyed
the voice of God, flew upon the spoils of the battle, and did evil in the sight of
Jehovah. One must really appreciate Samuel's conviction. Samuel called sin
what it was... i.e., evil, wickedness, and sin (see study # 14).
3. Samuel asks Saul the second and third penetrating questions: "Wherefore then
didst thou not obey the voice of Jehovah?" Many will be asked that same
penetrating question on the Day of Judgment. What excuse will man give to God
or what justification will man fabricate to appease the Lord? He is Lord of Lords
and is not to be toyed with (see study # 21; Why do people Sin?).
B. "And Saul said unto Samuel, Yea, I have obeyed the voice of Jehovah, and have gone
the way which Jehovah sent me, and have brought Agag the king of Amalek, and have
utterly destroyed the Amalekites. But the people took of the spoil, sheep and oxen,
the chief of the devoted things, to sacrifice unto Jehovah thy God in Gilgal. And
Samuel said, Hath Jehovah as great delight in burnt-offerings and sacrifices, as in
obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to
hearken than the fat of rams. For rebellion is as the sin of witchcraft, and
stubbornness is as idolatry and teraphim. Because thou hast rejected the word of
Jehovah, he hath also rejected thee from being king" (15:20-23).
1. Once again Saul proclaims that he has "obeyed the voice of Jehovah." As King;
however, Saul represented the people. He had the authority to tell the people
"No, do not take the spoils because God has forbid it." Rather than doing this he
permitted the spoiling of the Amalekites which makes him a part of the error.
2. Saul considered the idea of making a sacrifice to Jehovah in Gilgal good enough
to justify the disobedience. Saul did not know God very well. Those who break
God's laws today in the name of some good deed have only striped themselves
from the gracious mercy of God (see Jonah 2:8).
3. The forth question for Saul was, "Hath Jehovah as great delight in burnt-
offerings and sacrifices, as in obeying the voice of Jehovah?" This same
question or thought is portrayed in many other context within the word of God
(see Hos. 6:6; Micah 6:6-8; Matt. 9:12-13). The Lord has always desired
obedience over ritualistic sacrifices (cf. Joel 2:12-13; Matt. 22:37-40; 23:23-24).
When one is not doing spiritual service out of fear, reverence, and respect for the
laws of God then it is rejected of the Lord. Such service looks more to please
self than God (cf. Amos 4:4-5) (see study # 20).
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4. Samuel further identifies such careless handling of God's commands as
"rebellion, witchcraft, and idolatry." To rebel is to “refuse allegiance to... to
resist or defy an authority... to feel or express strong unwillingness ... an act or
show of defiance...” (AHD 1031). “All conscience disobedience is actually
idolatry, because it makes self-will, the human I, into a god. So that all manifest
opposition to the word and commandment of God is, like idolatry.”15
5. Let us note some interesting comparisons here in relation to worshipping idols
(false gods):
a. First, the apostle Paul said to the Corinthians, “Being therefore always of
good courage, and knowing that, whilst we are at home in the body, we are
absent from the Lord (for we walk by faith, not by sight); we are of good
courage, I say, and are willing rather to be absent from the body, and to be
at home with the Lord” (II Cor. 5:6-8). The faithful Christian is of “good
courage” knowing that while we live in these earthly bodies that groan in
pain, we are not without hope. We will be resurrected from the dead one
day, stand before the Lord in judgment, and live with the Lord forever if we
have lived faithfully. Such hope motivates us to “walk by faith, not by sight.”
The word “sight” (eidos) is “that which is seen, form, shape, figure” (LS
226). It is used in other passages of the NT. The apostle John said, “My
little children, guard yourselves from idols” (I Jn. 5:21). The word “idols”
(eidolon) is from the root word eido and Latin Video. It is defined as “a
form, shape, figure; image or statue; hence, an idol, image of a god”
(Moulton 117). The word eido is used in II Cor. 5:7, again in II Cor. 6:16,
(“And what agreement hath a temple of God with idols?”). Liddell and Scott
define eido as “to see, perceive, behold” (227). Idolatry is worship that
occurs in conjunction with what one physically sees. The Christian’s
worship is dictated by the word of God alone (Col. 3:17). What we do not
“see” in God’s word we cannot possibly participate else it is termed idolatry
(i.e., perceive, that which is seen, a form or figure) (see Deut. 4:12-16). The
Apostle Paul would later say, “The things which ye both learned and
received and heard and saw in me, these things do: and the God of peace
shall be with you” (Phil. 4:9). People who perform religious acts that have
not been revealed by the mind of God are certainly accursed and due God’s
fierce anger (see Jeremiah 23:16-22).
b. It becomes apparent that “idolatry” comes in forms other than simply wood,
stone, and metal worship (see study # 22; The Many Faces of Idolatry). The
idea of seeing things through the divine eyes of God’s revelation as opposed
to seeing things through one’s own human opinions and perception is at the
root of a discussion of idolatry. One may exclaim with vigor that he would
not participate in idolatry, yet have no problem with worshipping God in
unauthorized ways. Consider Isaiah 46:12 in its context of idolatry. Those
idolaters of Judah were “stouthearted, that are far from righteousness.” I
Samuel 15:23 states the nature of idolatry as well. “For rebellion is as the
sin of witchcraft, and stubbornness is as idolatry and teraphim. Because
thou has rejected the word of Jehovah, he hath also rejected thee from being
king.” The rebellious are stouthearted and stubborn as is evidenced by their
rejection of the authority of God. Saul did what he thought was best rather
than what God commanded and so it was with Judah in the days of Isaiah.
Many today want to do what they think best rather than following God’s
15 Ibid. pg. 468.
47
divine standard. Children’s church, theatrics, food fest, lock-ins, and games
to name a few are ways some churches are attempting to raise attendance.
Christians are to therefore “guard” ourselves from idols (religious service
that has as its foundation my opinions rather than divine revelation). It
seems that the most dangerous form of idolatry is to elevate self to the status
of deity. When one changes the laws of God for their own opinions they
have set themselves up as a god (see II Thess. 2:3ff).
c. We may consequently draw some conclusions. To participate in idolatry is
to react based upon human perception (opinions) of spiritual or religious
benefit. With this divine instruction before us we may, with confidence, say
that false teachers and all who follow their damning doctrines are idolaters!
Consider the fact that those who reject God’s laws for their own religious
opinions are deemed to have the spirit of the “son of perdition” (II Thess.
2:3) and “antichrist” (I Jn. 2:18-26). False teachers reject God’s laws, make
up their own laws, and thereby “set himself forth as God” (II Thess. 2:4).
No, the false teacher is not really God; however, by their rejection of an area
of truth and establishing other doctrines they have set themselves forth as a
god (a lawgiver). Said men are “cursed” (see Deut. 13:6ff; 27:15; Gal. 1:6-9;
II Pet. 2:14). Those who accept these men’s doctrines have participated in
idolatry. The false teacher and idolater will not be spared by God (see here
in Deuteronomy and II Pet. 2:4-5, 12). Said study ought to forever settle
within the minds of saints today what our attitude should be toward those
who teach false doctrine. They are idolaters and those who spare in
sympathy (see Deut. 13:8) or accept their teachings are idolaters. God does
not spare the false teacher nor their followers and neither should the saints of
God (see II Pet. 2:1ff) (see study # 23; False Teachers).
III. Saul Repents (15:24-31):
A. "And Saul said unto Samuel, I have sinned; for I have transgressed the
commandment of Jehovah, and thy words, because I feared the people, and obeyed
their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I
may worship Jehovah" (15:24-25).
1. Saul understood how the mercy of God worked. He lived during days of Israel's
repentance for wrongdoing and saw the good that came of it (see I Sam. 7:6;
12:19-20).
2. Saul admits his error and ask the Lord to "pardon my sin."
B. "And Samuel said unto Saul, I will not return with thee; for thou hast rejected the
word of Jehovah, and Jehovah hath rejected thee from being king over Israel. And as
Samuel turned about to go away, Saul laid hold upon the skirt of this robe, and it
rent. And Samuel said unto him, Jehovah hath rent the kingdom of Israel from thee
this day, and hath given it to a neighbor of thine, that is better than thou" (15:26-28).
1. We have noted in this study that it is obvious that the Lord simply wants His
people to acknowledge their sin to Him and purpose, through repentance, to do
better. Samuel does not appear to be so quick to forgive Saul for his wrong
doing (i.e., "rejecting the word of God"). Saul appears to be trying to save face
in the eyes of Israel in that he continues to blame others for his error of judgment.
2. Saul's supposed repentance is not enough to repair his damaged reputation with
the Lord. One who would serve as King of Israel was to be godly. Saul's ripping
of Samuel's garments signified the Lord's ripping of His kingdom out of the
hands of Saul.
C. "And also the strength of Israel will not lie or repent; for he is not a man, that he
should repent. Then he said, I have sinned: yet honor me now, I pray thee, before the
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elders of my people, and before Israel, and turn again with me that I may worship
Jehovah My God" (15:29-30).
1. The word "strength" has a marginal reading in the ASV of "victory of Israel."
The strength (victory) of Israel is unlike Saul or any man in that he should repent
of wrong doing. The future of God's kingdom will be governed by the Christ in
whom there will be found no error (see Heb. 4:15). While the kingdom of God
on this earth would be governed by sinful men His eternal kingdom would not be
so impeded.
2. Saul, once again, admits his error; however, this time his plea is genuine. He
recognizes that God will take away the kingship from him; however, until that
time happens his only request is that Samuel honor him as king (i.e., his present
state) so that he "worship Jehovah my God."
IV. Samuel Deals with Agag the King of the Amalekites (15:32-35):
A. "Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag
came unto him cheerfully. And Agag said, Surely the bitterness of death is past. And
Samuel said, As thy sword hath made women childless, so shall they mother be
childless among women. And Samuel hewed Agag in pieces before Jehovah in
Gilgal" (15:32-33).
1. Samuel had one more act to perform before he left Saul. Saul had captured Agag
rather than killing him as Jehovah had commanded.
2. Rather than entrusting the king to destroy Agag the prophet of God takes care of
him his self. Samuel "hewed Agag in pieces before Jehovah in Gilgal."
B. "Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. And
Samuel came no more to see Saul until the day of his death; for Samuel mourned for
Saul: and Jehovah repented that he had made Saul king over Israel" (15:34-35).
1. Samuel obviously had built a relationship with Saul and truly desired the best for
the king; however, Saul's careless behavior toward God's laws brought much
sorrow to the prophet and judge's heart.
2. Samuel would see Saul no more until the day of Saul's death.
Chapter 16
I. Jehovah Chooses another King for Israel (16 all):
A. "And Jehovah said unto Samuel, How long wilt thou mourn for Saul, seeing I have
rejected him from being king over Israel? fill thy horn with oil, and go: I will send
thee to Jesse the Bethlehemite; for I have provided me a king among his sons. And
Samuel said, How can I go? If Saul hear it, he will kill me. And Jehovah said, take a
heifer with thee, and say, I am come to sacrifice to Jehovah. 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. And Samuel did that which Jehovah spake, and came to
Bethlehem. And the elders of the city came to meet him trembling, and said, Comest
thou peaceably? And he said, Peaceably; I am come to sacrifice unto Jehovah:
sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and
his sons, and called them to the sacrifice" (16:1-5).
1. The Lord directs Samuel to Bethlehem to anoint the next king of Israel.
Apparently Saul was sure to cut off such an event if he gained intelligence of the
matter. Saul is told to go to Bethlehem to make a sacrifice and Saul would leave
him alone.
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2. When Samuel arrives in Bethlehem the elders are afraid. It is obvious that the
very presence of Samuel struck terror into the hearts of Israel because it meant
that there may have been sin that needed to be corrected within their number.
3. Jesse and his sons are called to the sacrifice with Samuel after they had
sanctified themselves.
B. "And it came to pass, when they were come, that he looked on Eliab, and said, Surely
Jehovah's anointed is before him. But Jehovah said unto Samuel, Look not on his
countenance, or on the height of his stature; because I have rejected him: for
Jehovah seeth not as man sees; for man looks on the outward appearance, but
Jehovah looks on the heart" (16:6-7).
1. As Jesse's sons walked before Samuel the prophet took note of Eliab. Eliab was
obviously very handsome and very tall. Samuel thought for sure this would be
the man God would choose.
2. The Lord; however, tells Samuel, "Jehovah sees not as man sees; for man looks
on the outward appearance, but Jehovah looks on the heart." We are all guilty
of doing this. We may pass judgments upon a man or woman before we hear
them speak yet what truly matters with God is what is within their heart (see
study # 24; Passing Judgment on Others).
C. "Then Jesse called Abinadab, and made him pass before Samuel. And he said,
Neither hath Jehovah chosen this. Then Jesse made Shammah to pass by. And he
said, Neither hath Jehovah chosen this. And Jesse made seven of his sons to pass
before Samuel. And Samuel said unto Jesse, Are here all thy children? And he said,
There remaineth yet the youngest, and, behold, he is keeping the sheep. And Samuel
said unto Jesse, Send and fetch him; for we will not sit down till he come hither"
(16:8-11).
1. One by one Jesse paraded his seven sons before Samuel and one by one the
prophet of God rejected each.
2. Samuel asks Jesse if he has any other sons. Jesse tells the prophet that there is
one more, the youngest, who is out in the field caring for the sheep.
D. "And he sent, and brought him in. Now he was ruddy, and withal of a beautiful
countenance, and goodly to look upon. And Jehovah said, Arise, anoint him; for this
is he. Then Samuel took the horn of oil, and anointed him in the midst of his
brethren: and the Spirit of Jehovah came mightily upon David from that day forward.
So Samuel rose up, and went to Ramah" (16:12-13).
1. David came in the presence of Samuel and immediately the Lord commanded
that Samuel anoint him as King of Israel.
2. David is described as a good looking man who was "ruddy" (i.e., “used to denote
the reddish color of the hair, which was regarded as a mark of beauty in southern
lands, where the hair is generally black”16).
E. "Now the Spirit of Jehovah departed from Saul, and an evil spirit from Jehovah
troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God
troubleth thee. Let our lord now command thy servants, that are before thee, to seek
out a man who is a skilful player on the 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.
And Saul said unto his servants, Provide me now a man that can play well, and bring
him to me" (16:14-17).
1. As the Spirit of Jehovah came upon David it left Saul and "an evil spirit from
Jehovah" took its place and "troubled him." Obviously the Lord had hardened
Saul's heart against Him with commands that Saul refused to follow. The further
16 Ibid. pg. 477
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Saul traveled down this road the more insane he became. God's "evil spirit" truly
troubled him to the point of insanity.
2. Saul's men had noticed the evil spirit and recommended a musician to sooth
Saul's mad fits of rage. “The powerful influence exerted by music upon the state
of the mind was well known even in the earliest times; so that the wise men of
ancient Greece recommended music to soothe the passions, to heal mental
diseases, and even to check tumults among the people.”17
F. "Then answered one of young men, and said, Behold, I have seen a son of Jesse the
Bethlehemite, that is skilful in playing, and a mighty man of valor, and a man of war,
and prudent in speech, and a comely person; and Jehovah is with him" (16:18).
1. Now we learn more about David. Not only was he a handsome shepherd with
red hair (I Sam. 16:12-13) but he was a well known musician (harp player) (see
study # 25; David).
2. In addition to these traits David was known to be:
a. A mighty man of valor.
b. A man of war.
c. Prudent in speech (skilful in his business)
d. A comely (attractive appearance) person
e. One in whom Jehovah was with
G. "Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, who
is with the sheep. 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. And David came to Saul, and stood
before him: and he loved him greatly; and he became his armorbearer" (16:19-21).
1. Saul sends for Jesse's son David and Jesse sends his son back with gifts for the
king.
2. Saul and David hit it off immediately. The scriptures state that Saul loved David
and asked him to be his own armor bearer.
H. "And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath
found favor in my sight. And it came to pass, when the evil spirit from God was upon
Saul, that David took the harp, and played with his hand: so Saul was refreshed, and
was well, and the evil spirit departed from him" (16:22-23).
1. Saul was very pleased with David and asked Jesse if he would permit his son to
remain with him.
2. When the evil spirit from the Lord came upon Saul, David would play and sooth
Saul's madness and the evil spirit would depart.
3. By the providential hand of God, David and Saul had now formed a relationship
that would grow to be a very tumultuous one.
Chapter 17
I. The Philistines come up against Israel for War (17:1-2):
A. "Now the Philistines gathered together their armies to battle; and they were gathered
together at Socoh, which belongeth to Judah, and encamped between Socoh and
Azekah, in Ephes-dammim" (17:1).
1. Location of this historical battle: The Philistines came through Judah to
Ephesdammim which is between Socoh and Azekah. Socoh was “three and a
17 Ibid. pg. 478
51
half hours to the south-west of Jerusalem, in the hilly region between the
mountains of Judah and the plain of Philistia.”18
2. Azekah was “an isolated fortress city situated in the Shephelah of Judah…NW of
Hebron, controlling the entrance into the valley. A well-fortified citadel sat atop
the highest point. Azekah was one of the last Judean cities to capitulate to the
forces of Nebuchadrezzar (ca. 588 BC, Jer. 34:7).”19
3. Ephesdammim “SW of Jerusalem, where the Philistine armies drew their forces
in preparation for battle with the Israelites. It was here that David slew Goliath.
The meaning of the name is uncertain. The deep red color of the newly plowed
earth in this area may have suggested blood (Heb. dam), so some scholars would
interpret “end [or border] of blood.”20
B. "And Saul and the men of Israel were gathered together, and encamped in the vale of
Elah, and set the battle in array against the Philistines. And the Philistines stood on
the mountain on the one side, and Israel stood on the mountain on the other side:
and there was a valley between them" (17:2-3).
1. Saul and all Israel met the Philistines for battle as they camped in "the vale of
Elah." This valley was located in Judah just west of Socoh and Ephesdammim.
2. The valley was the battle field. The two armies stood upon each mountain
looking at each other.
II. Goliah: The Philistine Giant (17:4-11):
A. "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. And he had a helmet of brass upon his
head, and he was clad with a coat of mail; and the weight of the coat was five
thousand shekels of brass. And he had greaves of brass upon his legs, and a javelin
of brass between his shoulders. And the staff of his spear was like a weaver's beam;
and his spear's head [weighed] six hundred shekels of iron: and his shield-bearer
went before him" (17:4-7).
1. The Hebrew word for “champion” means “the middle man, who decides a war
between two armies by a single combat.”21 Evidently, the two armies (Israel and
Philistines) occupied two hills with a valley between them. They were at a
stalemate; if one of them made a move to cross the valley, the other would have
had easy target practice and killed them off. The Philistines decide to settle the
matter with their champion Goliath.
2. Goliath's identity:
a. The Philistine giant was from the city of Gath, one of the principle cities of
Philistia.
b. Goliath truly was a giant standing at approximately 9' 2".
c. Goliath’s armor: He had a helmet of brass. He also had a coat of mail: “a
coat made of plates of brass lying one upon another like scales, such as we
find upon the old Assyrian sculptures,…coats of scale armor, descending
either to the knees or ankles, and consisting of scales of iron or brass,…the
coat of mail not only covered the chest and back, but, as in the case of the
Assyrian warriors, the lower part of the body also, and therefore must have
been very large and very heavy (5000 shekels of brass).”22 The Pulpit
commentary contends that the coat must have weighed about 200 pounds.
18 Ibid. pg. 480
19 The International Standard Bible Encyclopedia; Vol. One
20 Ibid. Vol. 2 pg. 109
21 Keil and Delitzsch Vol. 2 pg. 480
22 Ibid. pg. 481
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Goliath was also armed with greaves of brass upon his legs: (covering his
feet as well). Lastly, the giant had a javelin of brass. The head of the
spear weighted 600 shekels of iron. (Approximately 25 pounds).
d. Goliath, standing at 9' 2" armed to the teeth would certainly be an
intimidating sight to see.
B. "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. If he be able to fight with
me, and 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. And the Philistine said, I defy the
armies of Israel this day; give me a man, that we may fight together. And when Saul
and all Israel heard those words of the Philistine, they were dismayed, and greatly
afraid" (17:8-11).
1. Goliath proclaims that he is the man who represents the strength of the
Philistines. Goliath mocked the armies of Jehovah by saying that they were
“servants of Saul.” Goliath said “I defy the armies of Israel this day; give me a
man, that we may fight together." To "defy" is “Hebrew, ‘I have cast scorn or
insult upon the ranks of Israel this day.’ The sense is not so much that he defied
them as that they were dishonored by not accepting his challenge.”23 Goliath
presented this same insulting speech to Israel as he dishonored the name of
Jehovah and Israel for forty days (see verse 16).
2. Israel’s response to the challenge: “they were dismayed, and greatly afraid.”
“They were terrified, and made uncertain what to do.”24 Israel, in all reality had
nothing to fear as long as they remained in good standing with God. The Lord
had previously promised them that he would fight their battles if they would
only remain faithful and obedient (Deut. 1:29ff). The most intimidating warrior
the world knew stood 9' 2" tall and was armed to the teeth yet he would melt
away before the power of Jehovah.
3. Saul and all Israel seemed to give up their faith because of Goliath's
intimidation.
III. David comes to the Valley of Elah and hears Goliath's Challenge and witnesses the
Fear of Israel (17:12-30):
A. "Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was
Jesse; and he had eight sons: and the man was an old man in the days of Saul,
stricken [in years] among men. And the three eldest sons of Jesse had gone after
Saul to the battle: and the names of his three sons that went to the battle were Eliab
the first-born, and next unto him Abinadab, and the third Shammah. And David
was the youngest; and the three eldest followed Saul" (17:12-15).
1. David was the youngest of eight sons of Jesse.
2. David's older brothers (Eliab, Abinadab, and Shammah) had all been drafted into
Saul's army.
B. "Now David went to and fro from Saul to feed his father's sheep at Beth-lehem. And
the Philistine drew near morning and evening, and presented himself forty days.
And Jesse said unto David his son, Take now for thy brethren an ephah of this
parched grain, and these ten loaves, and carry them quickly to the camp to thy
brethren; and bring these ten cheeses unto the captain of their thousand, and look
how thy brethren fare, and take their pledge. Now Saul, and they, and all the men of
Israel, were in the vale of Elah, fighting with the Philistines" (17:16-19).
23 Pulpit Commentaries Vol. 4 pg. 317
24 Ibid. pg. 317
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1. Goliath presented himself to Israel both morning and evening to the Israelites as
he challenged a man to fight to the death.
2. Meanwhile, David had been caring for his father's sheep. Jesse, desiring to care
for his sons and know of their welfare, sends David with food to them.
3. We are not told what type of fighting occurred yet it appears that throughout the
day Israel and the Philistines waged war (possibly at a distance) and then both in
the morning and evening the giant would present himself to insult and intimidate
Israel.
C. "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 place of the wagons, as
the host which was going forth to the fight shouted for the battle. And Israel and the
Philistines put the battle in array, army against army. And David left his baggage in
the hand of the keeper of the baggage, and ran to the army, and came and saluted his
brethren. And as he talked with them, behold, there came up the champion, the
Philistine of Gath, Goliath by name, out of the ranks of the Philistines, and spake
according to the same words: and David heard them. And all the men of Israel,
when they saw the man, fled from him, and were sore afraid" (17:20-24).
1. David comes to the valley of Elah and greets his brothers. As they were talking
Goliath comes out of the ranks of the Philistines defying the armies of God.
David looks, listens, and observes the reaction of Israel.
2. What David saw was a giant of a man. What David heard was words of
blaspheme against Jehovah God. What David observed was Israel's lack of faith
made manifest in their fear of Goliath.
D. "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. 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?" (17:25-26).
1. While the soldiers saw riches, a beautiful woman, and freedom being the rewards
for killing the giant David saw that God's name had been blasphemed and a
reproach put upon God's people (i.e., Israel was being condemned and made fun
of as though they were week and feeble). Such words were offensive to the
ears of David because he knew of the great power of Jehovah God. Israel
was permitting the name of God to be viewed as powerless and fearful against a
mere man.
2. David's spirit of zeal and unbelief that a man would make a self inflicted
statement of doom and death. David, in effect, says "who does this man think he
is?"
E. "And the people answered him after this manner, saying, So shall it be done to the
man that killeth him. And Eliab his eldest brother heard when he spake unto the
men; and Eliab's anger was kindled against David, and he said, Why art thou come
down? And with whom hast thou left those few sheep in the wilderness? I know thy
pride, and the naughtiness of thy heart; for thou art come down that thou mightest
see the battle. And David said, What have I now done? Is there not a cause? And he
turned away from him toward another, and spake after the same manner: and the
people answered him again after the former manner" (17:27-30).
1. Eliab, no doubt, was angry with David because he and all the rest of the soldiers
were exposed as cowards and men who lacked faith. To this point the soldiers
54
were united in their fear. One man who spoke differently would put shame upon
all.
2. David's resolve to take down Goliath began to gain steam among the men as
news ran through the camp that there was one who would fight the giant.
IV. David Volunteers to Fight Goliath (17:31-47):
A. "And when the words were heard which David spake, they rehearsed them before
Saul; and he sent for him. And David said to Saul, Let no man's heart fail because of
him; thy servant will go and fight with this Philistine. 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. And David said unto Saul, Thy servant was
keeping his father's sheep; and when there came a lion, or a bear, and took a lamb
out of the flock, 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. Thy servant smote 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
(17:31-36).
1. Why did Saul send for David if he did not believe that the young man could
defeat Goliath? Saul seems to be feeling David out. It would not be wise for the
king to send an unqualified soldier to such an important battle. The looser could
be the demise of an army and entire nation. Much would rest upon such a battle
between two men.
2. When David came to Saul they talked about Goliath and his challenge. David
tells Saul, "Let no man's heart fail because of him (Goliath)... I will go fight this
Philistine." David's assessment was that all of Israel's army had heart and faith
failures yet in David's mind they represented God and could not be abused by the
giant who had no fellowship with the Lord.
3. David's confidence rest upon his great faith in Jehovah God. Goliath had "defied
the armies of the living God" and was thereby not fit to live in the eyes of David.
God was not one to be spoken to in such disrespectful ways and David would not
allow sinful men to abuse the name of the one true God.
4. David's zeal is prompted by his faith and love toward Jehovah (something all
others lacked in these days). David's faith would not permit him to fear the giant
nor give heed to Saul's words of pessimism. David's conviction and zeal
overpowered any fear and words of pessimism.
B. "And David said, Jehovah 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 Jehovah shall be with thee. And Saul clad David with his
apparel, and he put a helmet of brass upon his head, and he clad him with a coat of
mail. And David girded his sword upon his apparel, 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. And he took his staff in his hand, and
chose him five smooth stones out of the brook, and put them in the shepherd's bag
which he had, even in his wallet; and his sling was in his hand: and he drew near to
the Philistine" (17:37-40).
1. Truer and more faithful words could not had been spoken by David. To go into
the valley with a 9' 2" giant who is armed to the teeth with a sling and some
stones would have certainly took great faith. David was confident that God
would "deliver me out of the hand of this Philistine." Recall that Jonathan had
previously showed such faith too.
2. Saul, seeing the great confidence and faith in David, believed the young man and
thereby commanded that he go fight Goliath. Saul determined to put upon David
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all of his own armor; however, David could scarcely move in the armor. David
decided that the best way to take down the Philistine was to treat him no different
than the animals that attacked the sheep. He brought a sling and five smooth
stones.
C. "And the Philistine came on and drew near unto David; and the man that bare the
shield went before him. And when the Philistine looked about, and saw David, he
disdained him; for he was but a youth, and ruddy, and withal of a fair countenance.
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. And the Philistine said to David, Come
to me, and I will give thy flesh unto the birds of the heavens, and to the beasts of the
field. Then said David to the Philistine, Thou comest to me with a sword, and with a
spear, and with a javelin: but I come to thee in the name of Jehovah of hosts, the
God of the armies of Israel, whom thou hast defied. This day will Jehovah deliver
thee into my hand; and I will smite thee, and take thy head from off thee; and I will
give the dead bodies of the host of the Philistines this day unto the birds of the
heavens, and to the wild beasts of the earth; that all the earth may know that there
is a God in Israel, and that all this assembly may know that Jehovah saveth not with
sword and spear: for the battle is Jehovah's, and he will give you into our hand"
(17:41-47).
1. David runs out to meet Goliath. When the giant saw David he had the following
comments:
a. First, Goliath "disdained him." To disdain someone is to speak words that
illustrate a lack of respect. Goliath basically made fun of David because
he was very young and did not have the look of a soldier.
b. Secondly, Goliath was somewhat offended that David would come to fight
with him with what the giant to perceive as "staves" or sticks that one
would beat a dog off with. Where is David's sword, spear, shield, and
armor?
c. Thirdly, Goliath cursed David by his own gods; i.e., Dagon and others.
Goliath's cursing of David by his gods illustrated his personal belief that
the Philistine God's would deliver David into his hands.
d. Lastly, Goliath tells David that he will feed his youth flesh to the birds
and beast of the field.
2. David has a response to Goliath's words of disrespect:
a. David is not intimidated by the giant. David tells Goliath that his armor will
be of no use against the Lord God of Israel who the Philistine had defied.
b. David tells the proud giant that he would be the one doing the smiting and
feeding of carcasses to the birds and beast of the field.
c. David explains that it would not be by his own might but by the might of
Jehovah God. David tells the giant that when he smites him and takes his
head from his body then "all the earth will know that there is a God in
Israel." With the facts before the world (i.e., a young man with a sling killed
a giant armed to the teeth in battle) they will know that only God could
perform such a miraculous act. With all other conditions being equal; i.e.,
David being an ordinary man that has no faith in God, the young man would
surely die. David; however, is no ordinary man with no faith in God. Not
only would everyone know that God is but that He saves not with sword and
spear but by faith. David therefore confidently affirms to Goliath that God
"will give you into our hands."
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d. Three traits portrayed by David: Zeal, confidence and faith in God Due to
these traits he would in no way be afraid or intimidated by the enemy of God
(see study # 25).
V. David's Battle with Goliath (17:48-58):
A. "And it came to pass, when the Philistine arose, and came and drew nigh to meet
David, that David hastened, and ran toward the army to meet the Philistine. And
David put his hand in his bag, and took thence a stone, and slang it, and smote the
Philistine in his forehead; and the stone sank into his forehead, and he fell upon his
face to the earth. 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. Then David ran, and stood over 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 that their champion was dead, they fled" (17:48-51).
1. Before Goliath had the chance to swing his sword or javelin even once David
sinks a stone into his forehead with the sling. David then stands over the
Philistine and cuts his head off with his own sword. The battle was over in a
matter of a few minutes. The Lord obviously saw to it that His servant David
had quick success so as to illustrate the supreme dominating power of Jehovah
God over all. As David said, the victory would cause all the earth would know
that Jehovah is God (see I Sam. 17:46).
2. The Philistine army knew that they were now in trouble. David's victory
signified that Jehovah helps and battles for His people. The Philistines flee for
their lives.
B. "And the men of Israel and of Judah arose, and shouted, and pursued the Philistines,
until thou comest to Gai, 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. And
the children of Israel returned from chasing after the Philistines, and they plundered
their camp. And David took the head of the Philistine, and brought it to Jerusalem;
but he put his armor in his tent" (17:52-54).
1. The Philistines tried to escape back to their homeland; however, the Israelites
pursued and slew many of them. Evidently, when the Philistines fled they left all
their belongings in their camp. Upon return from the pursuit of their enemies the
Israelites collected all the valuables left behind.
2. Meanwhile David takes Goliath's head to Jerusalem yet took the giants armor and
put it in his tent. The spoils of Goliath went to the spoiler.
C. "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. And the king said, Inquire thou whose son the stripling
is. 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. 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" (17:55-58).
1. This conversation seems a bit odd seeing that David had already been chosen by
Saul to play the harp for him when the evil spirit came over him. Saul had also
previously asked Jesse if David could serve him.
2. The logical explanation is that the events of chapter 16 occurred after the events
of chapter 17.
Concluding thoughts on Chapter 17
57
There are four characters to examine in chapter 17. First, there is the Israelite army. When
Israel was confronted by the insulting and intimidating Giant they were dismayed and greatly
afraid (I Sam. 17:11, 24). Secondly there was Saul. Saul, the king of Israel who stood head and
shoulders above all other Israelites would seem to be the most qualified to fight Goliath; however,
he too was fearful and pessimistic. Saul also tried to infect David with his pessimism by telling
the faithful young man that he was too young and simply not able to fight Goliath (I Sam. 17:33).
The third character is Goliath. Goliath was a 9' 2" tall giant of a man that was armed to the teeth.
Goliath intimidated Israel with his size (I Sam. 17:4), strength (I Sam. 17:5-7), armor (I Sam.
17:5-7), and insulting speeches (I Sam. 17:10, 23). Goliath would be known not only as an
intimidator but also as arrogant (see I Sam. 17:42-43) and persistent (I Sam. 17:16). The last
character is David. David's true character comes out by his reaction to the rewards of killing
Goliath. The men of Israel tell him that wealth, the king's daughter, and family freedom would be
given to the man who takes down Goliath; however, David was more concerned about the eternal
rewards of ending the life of one who spoke words of blaspheme and fearlessness against Jehovah
God (I Sam. 17:25-26). David differed from Saul and Israel in that he alone was willing to fight
the enemy of God (I Sam. 17:32, 48). David's confidence (I Sam. 17:36) and Faith (I Sam. 17:37,
45-47) is depicted in his rushing to the battle and returning Goliath's insults and words of
arrogance right back at him. David, by faith, defeated the giant as he knew he would.
The disciple of Jesus Christ must resist the temptation to squeeze more out of an Old
Testament lesson than that which God intended. There are; however, a few things that we can
learn by way of example (see Rom. 15:4; I Cor. 10:11). Goliath obviously stands as a type of all
who are opposed to Jehovah and His people today. The wicked are at times intimidating,
insulting, arrogant, and persistent. David would stand as a type of all God's elect today (Heb.
11:32). God's true servants are not concerned with the things of this world (I Jn. 2:16-17) and are
willing to fight the good fight of faith even when the odds seem to be against them (I Tim. 6:12).
There is no fear of the wicked before their eyes (I Tim. 1:7). The elect of God are confident in
God's promises and full of faith (Heb. 11:6). There is no way the elect of God will permit the
wicked to pervert the right ways of truth. While the fearful and pessimistic give in to worldliness
the elect of God presses forward. These elect of God are ready and willing to stand against the
forces of evil (see Eph. 6:10ff). David said, "for the battle is Jehovah's, and he will give you into
our hand" (I Sam. 17:47).
Then there is Israel and Saul. These two represent a type of God's people today as well. Here
are people who will serve God until the going gets difficult. They will serve God as long as there
are no battles to be fought. They quit, hide, and run at the sight of hardship, debate, and
disagreement among brethren over matters of faith.
Chapter 18
I. Saul's Wrath and David's Wisdom and Humility (18:1-19)
A. "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. And Saul took him that day, and would let him go no more home to his father's
house. Then Jonathan and David made a covenant, because he loved him as his own
soul. And Jonathan stripped himself of the robe that was upon him, and gave it to
David, and his apparel, even to his sword, and to his bow, and to his girdle. And
David went out whithersoever Saul sent him, and behaved himself wisely: and Saul
set him over the men of war, and it was good in the sight of all the people, and also
in the sight of Saul's servants" (18:1-5).
1. Apparently Jonathan, Saul's son, was standing nearby to hear David speak.
Jonathan seems to be so impressed with David's convictions and the fact that the
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Lord was with him that the two were destined to be extremely close. Jonathan
had previously illustrated his great faith in Jehovah when attacking a garrison of
Philistine soldiers with only his armor-bearer at his side (see I Sam. 14 1-15).
David now shows himself to be of the same mold as Jonathan; i.e., men of faith,
courage, and hope. The "covenant" that Jonathan and David made together was
likely an agreement to stand by each other's side throughout their lives as
soldiers. Christians today are likewise knit together through a common faith and
love for the souls of men (see Rom. 12:10) (see study # 26; Friendship).
2. The text tells us that David did all that Saul asked him and "behaved himself
wisely." David could had called for the kingdom seeing that Samuel had
anointed him king; however, the man of God was patient and dealt wisely with
Saul.
B. "And it came to pass as they came, when David returned from the slaughter of the
Philistine, that the women came out of all the cities of Israel, singing and dancing,
to meet king Saul, with timbrels, with joy, and with instruments of music. And the
women sang one to another as they played, and said, Saul hath slain his thousands,
And David his ten thousands. And Saul was very wroth, and this 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? And Saul
eyed David from that day and forward" (18:6-9).
1. David became an instant hero in the eyes of the people because he was
courageous enough to wage war with Goliath and actually defeat him. As David
and the men of Saul return from the battle with the Philistines the women sing a
song ascribing victory over 10,000 Philistines to David but only 1,000 to Saul.
Saul came to be very jealous, angry, and frustrated over the proclamation of the
women.
2. Saul, with eyes of intense jealousy and anger, contemplated David trying to take
the throne of Israel away from him. "And Saul, eyed David from that day
forward." Saul believed that David would be out to take his throne and thereby
kept a close eye upon the young man's every move.
C. "And it came to pass on the morrow, that an evil spirit from God came mightily upon
Saul, and he prophesied in the midst of the house: and David played with his hand,
as he did day by day. And Saul had his spear in his hand; and Saul cast the spear;
for he said, I will smite David even to the wall. And David avoided out of his
presence twice. And Saul was afraid of David, because Jehovah was with him, and
was departed from Saul" (18:10-12).
1. "The evil spirit from God" was perhaps Saul's knowledge of David's ascension to
the throne of Israel. Such thoughts caused Saul insane jealousy and anger. Saul
knew that God's spirit had been removed from him and placed upon David and
therefore he was afraid of David.
2. When Saul was filled with this rage he attempted, on two occasions, to pin David
to the wall with his spear.
D. "Therefore Saul removed him from him, and made him his captain over a thousand;
and he went out and came in before the people. And David behaved himself wisely in
all his ways; and Jehovah was with him. And when Saul saw that he behaved
himself very wisely, he stood in awe of him. But all Israel and Judah loved David;
for he went out and came in before them" (18:13-16).
1. Saul attempts to lesson the public view of David by removing him from the
King's immediate presence yet all the people of Israel and Judah "loved David."
The love and adoration of the public belonged to David and it ate Saul up with
jealously.
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2. Saul watched David's wise behavior and was so impressed that the text tells us
that the king "stood in awe of him." Most would rebel or retaliate at such
treatment yet David remained faithful to the king in all things.
E. "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 Jehovah's battles. For Saul said, Let not
my hand be upon him, but let the hand of the Philistines be upon him. 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? 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" (18:17-19).
1. Saul attempts to get under David's skin by hurling a spear at him twice and
removing him from the castle. Now the king tries to anger David by offering him
his first daughter Merab and then giving her to another man.
2. David was not only wise but he also displayed a spirit of humility by saying,
"Who am I, and what is my life... that I should be son-in-law to the king?"
(see study # 25).
II. Saul attempts to have David Killed by the Philistines (18:20-30):
A. "And Michal, Saul's daughter, loved David: and they told Saul, and the thing pleased
him. 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 a second time. 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 Saul's servants
spake those words in the ears of David. And David said, Seemeth it to you a light
thing to be the king's son-in-law, seeing that I am a poor man, and lightly
esteemed?" (18:20-24).
1. David was very close to the house of Saul. His best friend was Jonathan and he,
through time, fell in love with Saul's second daughter Michal. When Saul heard
about this it pleased him because he viewed his own daughter as a tool that he
could destroy David with.
2. When David heard of the prospect of being the king's son-in-law he once again
humbly declined saying that it is not a light thing to be the king's son-in-law.
David was a poor man and not highly esteemed as someone with a more royal
background.
B. "And the servants of Saul told him, saying, On this manner spake David. 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. Now Saul thought
to make David fall by the hand of the Philistines. 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; and 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 number
to the king, that he might be the king's son-in-law. And Saul gave him Michal his
daughter to wife" (18:25-27).
1. Saul's jealousy and anger drove him to extreme measures to have David killed
(see study # 16). David posed a threat to his kingship and Saul thereby attempts
to have him removed. Due to the people's love for David Saul could not simply
murder him else he would find himself even further in the hole as far as public
perception goes.
2. Saul believes he has the answer to his problem of David through his daughter
Michal. Saul makes an agreement with David to kill one hundred Philistines and
bring their foreskins back to him. Saul thought that David would surely die
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trying this. David agrees to the despotic plan and actually comes back to Saul
with 200 Philistine foreskins. While we may think this odd it was the actual
foreskin that distinguished the men of Israel from the nations. The foreskin
thereby stood as a symbol for those who do not belong to God (see Rom. 2:25ff).
3. When David came back with all the foreskins Saul remained true to his word and
gave him Michal his daughter to be his wife.
C. "And Saul saw and knew that Jehovah was with David; and Michal, Saul's daughter,
loved him. And Saul was yet the more afraid of David; and Saul was David's enemy
continually. Then the princes of the Philistines went forth: and it came to pass, as
often as they went forth, that David behaved himself more wisely than all the servants
of Saul; so that his name was much set by" (18:28-30).
1. The more Saul tried to make things go wrong in David's life the more went right
for the man of God.
2. Saul's jealousy and rage against David grew and he was recognized as "David's
continuous enemy." All the while when the Philistines came out to war with
Israel David performed his duties as a soldier in Saul's army with all wisdom and
it was recognized by all. The more Saul tried to damage David's public image
the greater it grew. David came to be somewhat famous and well known.
Concluding Thoughts:
Saul's evil spirit moved him to jealousy and anger against David. The more Saul heard of the
people's love and respect for David the more insane he came to be. Consider the progression of
David's public perception before he came to be king:
• Saul sets David over the men of war and "it was good in the sight of all the people"
(I Sam. 18:5).
• After coming back from the battle against the Philistines the women chanted, "Saul hath slain
his thousands and David his ten thousands" (I Sam. 18:7).
• As David behaved himself wisely before the king and people, "All Israel and Judah loved
David; for he went out and came in before them" (I Sam. 18:16).
• The more success David had over the Philistines the greater his fame grew (I Sam. 18:30).
Chapter 19
I. Saul Demand's that David be Killed (19:1-7):
A. "And Saul spake to Jonathan his son, and to all his servants, that they should slay
David. But Jonathan, Saul's son, delighted much in David. And Jonathan told
David, saying, Saul my father seeketh to slay thee: now therefore, I pray thee, take
heed to thyself in the morning, and abide in a secret place, and hide thyself: 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 if I see aught, I will tell thee" (19:1-3).
1. Saul's jealousy and anger against David is now made public. Saul, as the king of
Israel, demands the life of David from not only his servants but also his son
Jonathan.
2. Such a command would not settle very well with either Jonathan or Saul's
servants. First of all Jonathan was David's close friend (remember I Sam.
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18:1ff). Secondly, all Israel loved David and would surely never want to see his
death especially at their own hands (see above quotes on public perception).
B. "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: for he put his life in
his hand, and smote the Philistine, and Jehovah wrought a great victory for all
Israel: thou sawest it, and didst rejoice; wherefore then wilt thou sin against
innocent blood, to slay David without a cause?" (19:4-5).
1. Jonathan speaks words of reason to his father Saul regarding David. There are
two reasons Saul should not kill David and if he did it would be a sin:
a. First, David has not committed a sin against the king. The Mosaic Law
demanded an eye for an eye and tooth for tooth; however, David had done
no such crimes against Saul (see Ex. 21:24-26).
b. Secondly, David had actually did many good works that benefited Saul and
all Israel in that he killed Goliath and many Philistines.
2. Jonathan challenges his father to think about his request because he had not only
seen David do these things but had rejoiced in the good acts.
C. "And Saul hearkened unto the voice of Jonathan: and Saul sware, As Jehovah liveth,
he shall not be put to death. And Jonathan called David, and Jonathan showed him
all those things. And Jonathan brought David to Saul, and he was in his presence, as
beforetime" (19:5-7).
1. Saul gives heed to his son's council and makes an oath to not put David to death.
2. Jonathan retrieves David and brings him in the presence of the king to restore
their relationship. No doubt the relationship has been severely strained and
David would had kept a close eye on Saul.
II. Saul is untrue to his Oath (19:8-24) (see study # 16):
A. "And there was war again: and David went out, and fought with the Philistines, and
slew them with a great slaughter; and they fled before him. And an evil spirit from
Jehovah was upon Saul, as he sat in his house with his spear in his hand; and David
was playing with his hand. And Saul sought to smite David even to the wall with the
spear; but he slipped away out of Saul's presence, and he smote the spear into the
wall: and David fled, and escaped that night" (19:8-10).
1. The "evil spirit," which has been identified as jealousy and rage due to the
public's perception of David, comes upon Saul once again. Note that it was after
David's great success against the Philistines in war that Saul is hit with this again.
Jehovah did not make Saul a jealous and angry man He only used the events to
bring out these wrongful traits in Saul (much like Jehovah placed commands
before Pharaoh of Egypt that He knew the ruler would be opposed to) (see study
# 27; Hard Hearts).
2. Saul attempts, for the second time, to impale David to the wall with his spear.
David; however, escapes the king's attempts to take his life.
B. "And Saul 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,
to-morrow thou wilt be slain. So Michal let David down through the window: and he
went, and fled, and escaped. And Michal took the teraphim, and laid it in the bed,
and put a pillow of goats' hair at the head thereof, and covered it with the clothes.
And when Saul sent messengers to take David, she said, He is sick. And Saul sent the
messengers to see David, saying, Bring him up to me in the bed, that I may slay him.
And when the messengers came in, behold, the teraphim was in the bed, with the
pillow of goats' hair at the head thereof. And Saul said unto Michal, Why hast thou
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deceived me thus, and let mine enemy go, so that he is escaped? And Michal
answered Saul, He said unto me, Let me go; why should I kill thee?" (19:11-17).
1. Once again Saul sends messengers to kill David; however, Michal helps her
husband escape out of a window.
2. When the messengers come for David Michal tells them he is sick in bed. Saul
tells the messengers to bring David and his sick bed to him that he may kill him;
however, David was not there.
3. Saul cannot believe that his daughter Michal would do such a deceptive thing to
her father. Michal, out of fear for her own life, tells Saul that David said he
would kill her if she didn't help him escape.
C. "Now 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" (19:18).
1. Samuel has not been heard of for quite some time.
2. David's only hope of survival obviously rested with the prophet of God.
D. "And it was told Saul, saying, Behold, David is at Naioth in Ramah. And Saul sent
messengers to take David: and when they saw the company of the prophets
prophesying, and Samuel standing as head over them, the Spirit of God came upon
the messengers of Saul, and they also prophesied. And when it was told Saul, he sent
other messengers, and they also prophesied. And Saul sent messengers again the
third time, and they also prophesied. Then went he also to Ramah, and came to the
great well that is in Secu: and he asked and said, Where are Samuel and David? And
one said, Behold, they are at Naioth in Ramah. And he went thither to Naioth in
Ramah: and the Spirit of God came upon him also, and he went on, and prophesied,
until he came to Naioth in Ramah. And he also stripped off his clothes, and he also
prophesied before Samuel, and lay down naked all that day and all that night.
Wherefore they say, Is Saul also among the prophets?" (19:19-24).
1. Saul's madness is exemplified on this occasion more than at any other time. Saul
is told that David is with the prophets yet Saul sends his messengers to take him.
Three sets of messengers go to take David from Samuel; however, each group
has the Spirit of God come over them and they prophecy of divine things. Saul
finally decides to come get David himself. He too; however, is overcome by the
Spirit of God and prophecies. When the people saw this they wandered if Saul
should be considered as one of the prophets of God.
2. The alarming point about this event is that Saul has now showed himself to lack
fear of God. His jealousy and anger has truly moved him to do things that no
right thinking man would do (see study # 16).
Chapter 20
I. David is missed at the New Moon Feast (20 all):
A. "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? And he said unto him, Far from it; thou shalt not die: behold, my
father doeth nothing either great or small, but that he discloseth it unto me; and why
should my father hide this thing from me? it is not so. And David sware moreover,
and said, Thy father knoweth well that I have found favor in thine eyes; and he saith,
Let not Jonathan know this, lest he be grieved: but truly as Jehovah liveth, and as thy
soul liveth, there is but a step between me and death. Then said Jonathan unto
David, Whatsoever thy soul desireth, I will even do it for thee. And David said unto
Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit with the
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king at meat: but let me go, that I may hide myself in the field unto the third day at
even. If thy father miss me at all, then say, David earnestly asked leave of me that he
might run to Bethlehem his city; for it is the yearly sacrifice there for all the family.
If he say thus, It is well; thy servant shall have peace: but if he be wroth, then
know that evil is determined by him. Therefore deal kindly with thy servant; for
thou hast brought thy servant into a covenant of Jehovah with thee: but if there be in
me iniquity, slay me thyself; for why shouldest thou bring me to thy father? And
Jonathan said, Far be it from thee; for if I should at all know that evil were
determined by my father to come upon thee, then would not I tell it thee? Then said
David to Jonathan, Who shall tell me if perchance thy father answer thee roughly?
And Jonathan said unto David, Come, and let us go out into the field. And they went
out both of them into the field. And Jonathan said unto David, Jehovah, the God of
Israel, be witness: when I have sounded my father about this time to-morrow, or the
third day, behold, if there be good toward David, shall I not then send unto thee, and
disclose it unto thee? Jehovah do so to Jonathan, and more also, should it please my
father to do thee evil, if I disclose it not unto thee, and send thee away, that thou
mayest go in peace: and Jehovah be with thee, as he hath been with my father. And
thou shalt not only while yet I live show me the lovingkindness of Jehovah, that I die
not; but also thou shalt not cut off thy kindness from my house for ever; no, not when
Jehovah hath cut off the enemies of David every one from the face of the earth. So
Jonathan made a covenant with the house of David, saying, And Jehovah will require
it at the hand of David's enemies. And Jonathan caused David to swear again, for the
love that he had to him; for he loved him as he loved his own soul" (20:1-17).
1. David leaves Samuel and the prophets to find Jonathan. David finds his beloved
friend and asks him what sin he had committed against Saul that he should desire
his death. Jonathan assures David that his father does nothing without his
knowledge. The "new moon" feast was the next day and David knew that Saul
would expect him to be with the king at this time. David; however, feared for his
life. Jonathan makes another oath with David saying that he will talk to his
father at the new moon feast and tell him that David had to go to Bethlehem to
make a family yearly sacrifice. Jonathan tells David that if Saul is ok with this
then all is well; however, if Saul is angered by David's absence they both know
that all is not well for David.
2. Jonathan knows of the future greatness of David and thereby makes him swear
that he will always treat his family with all fairness.
B. "Then Jonathan said unto him, Tomorrow is the new moon: and thou wilt be missed,
because thy seat will be empty. And when thou hast stayed three days, 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. And I will shoot three arrows on the
side thereof, as though I shot at a mark. And, behold, I will send the lad, saying, Go,
find the arrows. If I say unto the lad, Behold, the arrows are on this side of thee; take
them, and come; for there is peace to thee and no hurt, as Jehovah liveth. But if I say
thus unto the boy, Behold, the arrows are beyond thee; go thy way; for Jehovah hath
sent thee away. And as touching the matter which thou and I have spoken of, behold,
Jehovah is between thee and me for ever. So David hid himself in the field: and when
the new moon was come, the king sat him down to eat food" (20:18-24).
1. The next day would be the new moon feast and Jonathan knew that David's seat
being empty would cause Saul to asks questions.
2. Saul's reaction to David's absence would determine whether David was ok with
Jonathan's father.
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3. The sign of peace or wrath: Jonathan would shoot three arrows near the stone
Ezel (where David would be hiding). If the arrows go to the rock and the lad
retrieve them then all is well for David (Saul is not angry). If Jonathan shoots the
arrows beyond the stone David would know that all was not well.
C. "And the king sat upon his seat, as at other times, even upon the seat by the wall; and
Jonathan stood up, and Abner sat by Saul's side: but David's place was empty.
Nevertheless Saul spake not anything that day: for he thought, Something hath
befallen him, he is not clean; surely he is not clean. And it came to pass on the
morrow after the new moon, which was the second day, 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 to-day? And Jonathan answered Saul, David
earnestly asked leave of me to go to Bethlehem: 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 is not come unto the king's table. Then Saul's
anger was kindled against Jonathan, and he said unto him, Thou son of a perverse
rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own
shame, and unto the shame of thy mother's nakedness? 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. And Jonathan
answered Saul his father, and said unto him, Wherefore should he be put to death?
what hath he done? And Saul cast his spear at him to smite him; whereby Jonathan
knew that is was determined of his father to put David to death. So Jonathan arose
from the table in fierce anger, and did eat no food the second day of the month; for
he was grieved for David, because his father had done him shame" (20:25-34).
1. Saul speaks nothing of David on the first day of the new moon (he does;
however, consider David in his mind... he thinks David may be unclean).
David's absence is again experienced on the second day of the new moon feast.
Saul, not being able to stand it any longer, asks his son Jonathan about David's
whereabouts. Saul lies to his father telling him that David has gone to Bethelem
to make a sacrifice.
2. Saul detects the lie immediately and accuses Jonathan of being the son of a
perverse woman having chosen David to thine own shame. Then the real issue
comes out regarding Saul's hatred for David. Saul said, "For as long as the son
of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom"
(20:31). Herein is the matter exposed with Saul. Saul's jealousy, hatred, and
anger is directed at David because he knows that Jehovah has chosen him to be
the next king of Israel (I Sam. 18:8, 12) (see study # 16). As long as David lived
the kingdom belonged to him rather than Jonathan Saul's son. Saul's anger is
directed now at Jonathan because his son does not have the same passion against
David as he does. Saul's sin is great. Saul has looked to earthly glory for himself
and his son. Saul has illustrated a lack of fear of Jehovah God in that he knew
that the Lord had chosen David yet he felt that if he killed the Lord's anointed
Jonathan would be the next heir to the throne. Interestingly, David would never
entertain the idea of killing Jehovah's anointed.
3. Jonathan's pleading on behalf of David is more than the insanely jealous king can
take. Saul, in the heat of anger, takes his spear and shamefully throws it at his
own son Jonathan in an attempt to take his life. Jonathan leaves the table in
anger himself because his father had shamed him in front of all.
D. "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. And he said unto his lad, Run, find
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now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 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? 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 the lad knew not anything: only Jonathan and David knew
the matter. And Jonathan gave his weapons unto his lad, and said unto him, Go,
carry them to the city. 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. And
Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the
name of Jehovah, saying, Jehovah shall 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" (20:35-42).
1. The next day Jonathan takes his bow to the field with a lad and shoots the arrows
beyond the lad which indicated to David that all was not well. When the young
man collected all the arrows that Jonathan had shot he asked him to return to the
city.
2. After the young man was gone David came out of hiding and together they wept.
Jonathan reminds David of their oath together and David departs.
Thoughts on I Samuel 19-20
• Saul's wicked character is further defined as he broke the covenant agreement with Jonathan
not to do David harm (see I Sam. 19:5-10).
• Saul's great wickedness is depicted as he illustrates a lack of fear toward Jehovah God in that
he seeks to kill the very man that the sovereign God of all creation had chosen to be His king
(see I Sam. 19:19-24; 20:30).
• Saul also showed a lack of love toward his own children (I Sam. 19:16-17; 20:30).
• Saul's interest were worldly rather than spiritual. His jealousy and reasoning for desiring
David's death is finally clearly stated by the wicked king at I Samuel 20:31. Saul wanted
God's anointed future king dead so that he and his son Jonathan could maintain the glorious
position (see also I Sam. 18:8) (see study # 16).
Chapter 21
I. David eats the Showbread at Nob and escapes to the land of the Philistines (21 all):
A. "Then came David to Nob to Ahimelech the priest: and Ahimelech came to meet
David trembling, and said unto him, Why art thou alone, and no man with thee?
And David said unto Ahimelech the priest, The king hath commanded me a business,
and hath said unto me, Let no man know anything of the business whereabout I send
thee, and what I have commanded thee: and I have appointed the young men to such
and such a place. Now therefore what is under thy hand? Give me five loaves of
bread in my hand, or whatsoever there is present. And the priest answered David,
and said, There is no common bread under my hand, but there is holy bread; if only
the young men have kept themselves from women. And David answered the priest,
and said unto him, Of a truth women have been kept from us about these three days;
when I came out, the vessels of the young men were holy, though it was but a
common journey; how much more then to-day shall their vessels be holy? So the
priest gave him holy bread; for there was no bread there but the showbread, that
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was taken from before Jehovah, to put hot bread in the day when it was taken away"
(21:1-6).
1. The voice of sound reasoning has evacuated Saul's mind. Saul wants David
dead so that Jonathan would be the next king of Israel (he obviously cared
nothing about the Lord's will in the matter). David has traveled to Nob (a city
located about one mile east of Jerusalem) to escape the hand of Saul.
2. David arrives in Nob very hungry and comes to request bread at the hand of
Ahimelech the high priest. David fabricates a story regarding being sent on a
secret journey by Saul. “David would not confess to him that he was fleeing
from Saul, because he was evidently afraid that the high priest would not give
him any assistance, lest he should draw down the wrath of the king. This
falsehood brought the greatest calamities upon Ahimelech and the priest at Nob
(I Sam. 22:9-19), and David was afterwards obliged to confess that he had
occasioned it all (I Sam. 22:22).”25
3. David ask Ahimelech for bread, however Ahimelech responds that the bread he
has is “holy bread…not common…showbread that was taken from before
Jehovah” (I Sam. 21:4-6). The Mosaic Law had commanded the showbread to
be eaten by the priests (see Lev. 24:9) and that it would be unlawful for
anyone else to eat (see Matt. 12:3-6). David asks for the bread, promising that
he and his men were clean (not defiled by sexual intercourse). Ahimelech
gives the bread to David and he flees to Gath of the Philistines. Why did
Ahimelech give the bread to David if he knew that it would be wrong to do so?
Ahimelech was obviously scared to death and valued his life over God's laws.
It was not lawful for David to take this bread and neither was it lawful for
David to lie to the priest. David and his men's cleanliness had nothing to do
with whether or not they could eat the bread. One right act does not annul laws
in other areas (see study # 29; Sinless Perfection).
4. It will be very helpful to understand this event by looking at Jesus' use of this
piece of history in a discussion with the Pharisees at Matthew 12 and Mark 2:
a. Jesus was traveling through the grain fields on the Sabbath. His disciples
gathered grain and ate it. The Pharisees accuse Jesus and his disciples of
violating the law of the Sabbath by doing work (i.e. harvesting and
grinding cf. Ex. 20:10; 35:2-3; Num. 15:32-36). The issue with Jesus was
not that they took grain out of the field (everyone knew of the lawfulness
of doing this as long as one did not try to harvest the field - see Deut.
23:25) but rather that they had done so on the Sabbath. Jesus responds to
this accusation by saying, "Have ye not read what David did, when he was
hungry, and they that were with him; how he entered into the house of
God, and ate the showbread, which it was not lawful for him to eat, neither
for them that were with him, but only for the priests? Or have ye not read
in the law, that on the sabbath day the priests in the temple profane the
Sabbath, and are guiltless? But I say unto you, that one greater than the
temple is here" (Matt. 12:3-6). While the Pharisees condemned Jesus and
his disciples for a supposed violation of God's law they would say nothing
about David's clear violation of Leviticus 24:9. Is it ok for some to
violate God's laws and not others? Such a position would put one as a
respecter of persons and illustrates that according to the Pharisees
some men are above the laws of God. Jesus refers to the incident of
David taking and eating the “holy bread or show-bread of the tabernacle”
25 Ibid. pg. 511
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as recorded here in I Samuel 21. “This incident was well known to the
Pharisees, and they believed David was a righteous man and a prophet, and
in this case justified him. Therefore, in a case of like necessity, to avoid
hunger and weariness, the disciples of Jesus were only doing as David had
done…. Since they justified David in what he did, to be consistent, they
ought to justify the disciples of Jesus.”26
b. Secondly, Jesus asks the Pharisees if they had ever read in the Law of
Moses about the priests of God themselves doing work on the Sabbath
(such as preparing and burning sacrifices to God) (see Numb. 28:9-10) yet
they are considered "guiltless" (Matt. 12:5). Was this a profaning of the
Sabbath? No.
c. The point made by Jesus is that David had sinned by eating of the holy
bread yet the Pharisees would not condemn that action. Secondly, the
priests of Jehovah God had lawfully worked on the Sabbath day yet they
did not condemn their actions either. Jesus and his disciples simply pluck
grain and eat it out of hunger and the Pharisees cry foul or accuse of error.
Jesus then appeals to his own authority by saying “But I say unto you, that
one greater than the temple is here” (Matt. 12:6). The Pharisees justified
David in his error and accepted the work of priests because these were
respected men in Israel's history. What they did not recognize is that Jesus
was "greater than the temple" and should have been identified as just and
holy rather than disdained. The Pharisees were adhering to strict traditions
of their forefathers and exercising a terrible spirit of jealousy and anger
toward the truly just (i.e., Jesus and his disciples) rather than fairly and
fearfully looking to the actual instructions of the law. They simply did not
like or respect Jesus as they did David and the priest of old.
d. God’s people today ought to look to the laws of God for answers rather
than traditions of men. Our motives for lawful living ought to be fear and
reverential respect for Jehovah God rather than selecting certain laws that
fit my preconceived ideas of religion. The statement by Jesus in Matt. 12:5
ought to be considered by all: “have you not read in the law…?” On
another occasion Jesus was questioned by the Pharisees regarding the law
of Marriage and Jesus answered them “have ye not read…” (Matt. 19:4).
Still on another occasion the Sadducees questioned Jesus about the
resurrection and Jesus said, “Ye do err, not knowing the scriptures nor the
power of God” (Matt. 22:29). Let us all strive to know the scriptures and
the law of God (II Tim. 2:15). Let us not only know the law but properly
apply its principles in our lives and in the lives of others. Those who
fabricate convictions outside the laws of Jehovah God and then demand
that others follow their personal religious convictions do greatly err (see I
Tim. 4:1ff). There is a standard of truth that does not bend and will receive
no amendments from man; however, there too are matters of indifference
(such as meat eating [Rom. 14:1ff] and circumcision [I Cor. 7:19]) where
man has the liberty to do or not do. To say that a man cannot work on
Sunday to eat is to misapply the standard (see study # 28; Know and Apply
God's Laws Correctly). The Lord's final words on the matter illustrate that
the Pharisees were simply going through the motions of spirituality rather
than exercising true religion. Jesus said, "But if ye had known what this
means, I desire mercy, and not sacrifice, ye would not have condemned the
26 H. Leo Boles. New Testament Commentaries; Matthew pg. 256
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guiltless. For the Son of man is lord of the Sabbath" (Matt. 12:7-8). Jesus
quotes from Hosea 6:6 and I Samuel 15:22 to illustrate God's desire for
man to do and say things because it is the lawful and right thing to do and
say rather than for mere show. Jesus is greater than the temple, lord of the
Sabbath, and law giver. Man should consider not only the law of God
itself by their motives before condemning another for wrong doing. Is the
matter really wrong or is it that you just simply don't like the individual
you are accusing? Are you trying to find fault where no fault exists?
B. "Now a certain man of the servants of Saul was there that day, detained before
Jehovah; and his name was Doeg the Edomite, the chiefest of the herdsmen that
belonged to Saul. And David said unto Ahimelech, And is there not here under thy
hand spear or sword? For I have neither brought my sword nor my weapons with
me, because the king's business required haste. And the priest said, The sword of
Goliath the Philistine, whom thou slewest in the vale 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. And David
arose, and fled that day for fear of Saul, and went to Achish the king of Gath"
(21:7-10).
1. After attaining the show bread David needed a weapon. The only available
sword among the priest was the "sword of Goliath." The very sword that David
used to take the head from the giant Philistine had remained with the priests at
Nod.
2. David takes the sword and travels to Achish of the Philistines thinking to go
unnoticed.
C. "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? And David laid up these words in his
heart, and was sore afraid of Achish the king of Gath. 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. Then said Achish unto his
servants, Lo, ye see the man is mad; wherefore then have ye brought him to me? Do
I lack madmen, that ye have brought this fellow to play the madman in my presence?
Shall this fellow come into my house?" (21:11-15).
1. The Philistines immediately recognized David as the "king" and slayer of ten
thousands.
2. David was a survivalist. He fabricated a false story so that he could eat the
showbread at Nob. Now he fakes being a mad man by changing his behavior in
the sight of the Philistines. David scratched at the gate of the city and drooled
spit down through his beard as though he were mad. The king of Achish said
that there were enough mad men in his kingdom so he sent David away.
Chapter 22
I. Eighty Five Priest of Nob are slain by Doeg Saul's Servant (22 all):
A. "David therefore departed thence, and escaped to the cave of Adullam: and when his
brethren and all his father's house heard it, they went down thither to him. 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 captain over them: and
there were with him about four hundred men" (22:1-2).
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1. Adullam is about 20 miles due east of the Land of the Philistines and about 15
miles to the south west of Bethlehem.
2. While at the cave David's brothers came to him as well as all who dwelled in
Israel that was distressed, in debt, and discontent with Saul's reign as King. The
disgruntled Israelites look to David as their new "captain." Aside from the
disgruntled people David had 400 men of war that stayed by his side.
B. "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. And he brought them before the king of Moab: and they dwelt
with him all the while that David was in the stronghold" (22:3-4).
1. David leaves Adullam and travels Mizpeh (unknown city within Moab) to make
a request to the king. David asks permission to permit his father and mother to
dwell in safety until he knew for sure what God would do for him.
2. This was a tumultuous time in David's life. He feared for his parents life because
of him and he was unsure what the next days would have in store.
C. "And the prophet Gad said unto David, Abide not in the stronghold; depart, and get
thee into the land of Judah. Then David departed, and came into the forest of
Hereth. And Saul heard that David was discovered, and the men that were with him:
now Saul was sitting in Gibeah, under the tamarisk-tree in Ramah, with his spear in
his hand, and all his servants were standing about him. And 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, will he make you all captains of thousands and
captains of hundreds, that all of you have conspired against me, and there is none
that discloseth to me when my son maketh a league with the son of Jesse, and there is
none of you that is sorry for me, or discloseth unto me that my son hath stirred up my
servant against me, to lie in wait, as at this day? Then answered Doeg the Edomite,
who stood by the servants of Saul, and said, I saw the son of Jesse coming to Nob, to
Ahimelech the son of Ahitub. And he inquired of Jehovah for him, and gave him
victuals, and gave him the sword of Goliath the Philistine" (22:5-10).
1. David is told by a prophet to no longer trust in the stronghold but rather escape to
the land of Judah.
2. Saul, camped with his soldiers, hears of David's move. Saul accuses his men of
conspiring against him in three areas:
a. First, they had not disclosed to the king information about his own son
making a league with David.
b. Secondly, no one seems to feel sorry for Saul... everyone seems to be helping
David.
c. Lastly, no one has come forth with information about David who, according
to Saul, is laying wait to kill him.
3. Doeg now speaks up (the Edomite mentioned previously as being at Nob when
David was given the holy bread and Goliath's sword). Doeg tells Saul all that the
high priest had done for David.
D. "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. And Saul
said, Hear now, thou son of Ahitub. And he answered, Here I am, my lord. 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?" (22:11-13).
1. Ahimelech was no doubt terrified at being summoned by the king. His fear is
confirmed when Saul charges the high priest of "conspiring against him."
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2. Saul charges the priest of God with unlawfully aiding a criminal (i.e., David) in
that he gave him bread, a sword, and even inquired of God for him. Such help
would give David cause and strength to rise up against Saul and smite him (at
least in Saul's mind this would be the case).
E. "Then Ahimelech answered the king, and said, And who among all thy servants is so
faithful as David, who is the king's son-in-law, and is taken into thy council, and is
honorable in thy house? Have I to-day begun to inquire of God for him? be it far
from me: let not the king impute anything unto his servant, nor to all the house of my
father; for thy servant knoweth nothing of all this, less or more" (22:14-15).
1. Remember that all Ahimelech knew was that David was on an urgent mission by
command of Saul. Ahimelech is unfortunately caught in the middle of a battle
that he had nothing to do with.
2. Ahimelech tells Saul of David's faithfulness and state of being honorable before
the king. He then tells Saul that he knows nothing of David being a threat to to
the king.
F. "And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house.
And the king said unto the guard that stood about him, Turn, and slay the priests of
Jehovah; because their hand also is with David, and because they knew that he fled,
and did not disclose it to me. But the servants of the king would not put forth their
hand to fall upon the priests of Jehovah. 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
he slew on that day fourscore and five persons that did wear a linen ephod. 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. And one of the sons of Ahimelech, the son of Ahitub, named Abiathar,
escaped, and fled after David" (22:16-20).
1. Ahimelech's answer was not good enough for Saul and only seemed to anger him
more to hear the accolades of David. Saul commands his guards to slay the
priests of Jehovah; however, they could not find it within themselves to do such a
thing.
2. Saul then turns to Doeg and commands him to slay the priests. Doeg complies
and single handedly slays 85 priests of Jehovah that wore the linen ephod. Doeg
then turns upon the city of Nob and slays more priests, women, children, babies,
oxen, asses, and sheep.
3. Its official, Saul is a madman. Saul has now proved himself to go beyond the
actions of a disgruntled man with a passionate hatred for another. This single act
against completely innocent people illustrates his state of being insane. Once
again we find Saul's lack of fear for Jehovah God in that he kills many of the
Lord's innocent priests.
4. One of Ahimelech's sons, Abiathar, escapes the massacre and flees after David.
G. "And Abiathar told David that Saul had slain Jehovah's priests. And David said unto
Abiathar, I knew on 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. Abide
thou with me, fear not; for he that seeketh my life seeketh thy life: for with me thou
shalt be in safeguard" (22:21-23).
1. Abiathar finds David and tells him all that had happened.
2. The news does not seem to surprise David yet he certainly feels the pain of
Abiathar's loss. David said, "I have occasioned the death of all the persons of thy
father's house." David figured that Doeg the Edomite would tell Saul the matter
that happened at Nob.
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Thoughts on Chapter 21-22
• David's error gives way to pain and death in the lives of others (I Samuel 21 - 22). David's
actions of eating the Holy bread was unlawful (see Lev. 24:9; Matt. 12:3-6). The
consequences of his lie and erroneously eating the Holy bread because he was hungry was
that 85 priests of God and the whole city of Nob were killed and destroyed
(see I Sam. 22:16-20) (see study # 25).
• David acted out of fear in Philistia. He scratched at a post and let spit run through his beard
in an attempt to be portrayed as a mad man by the Philistines and thus preserving his life (see
study # 25).
• Doeg does the wrong thing for the wrong reasons. Saul accuses his men of being disloyal to
him. Doeg, to prove to Saul that he was a loyal servant, killed the priests of Nob with all the
women, children, babies, and animals.
• Saul solidifies his true maddened state of mind by commanding the priests of Nob and the
city with all of it inhabitants and animals to be slain by the edge of the sword. Saul's lack of
fear toward Jehovah God and his murderous ways is proof enough of his maddened state of
mind (see study # 16).
Chapter 23
I. David Delivers Keilah out of the hands of the Philistines (23:1-18):
A. "And they told David, saying, Behold, the Philistines are fighting against Keilah, and
are robbing the threshing-floors. Therefore David inquired of Jehovah, saying, Shall
I go and smite these Philistines? And Jehovah said unto David, Go, and smite the
Philistines, and save Keilah" (23:1-2).
1. Keilah was a town within Judah. The Philistines had come to rob the town of
their hard work; i.e., their harvest.
2. David, being a man of faith, prays to the Lord asking if he should fight the
Philistines and save the city of Judah. The Lord replies saying, "Yes."
B. "And David's men said unto him, Behold, we are afraid here in Judah: how much
more then if we go to Keilah against the armies of the Philistines? Then David
inquired of Jehovah yet again. And Jehovah answered him, and said, Arise, go
down to Keilah; for I will deliver the Philistines into thy hand. And David and his
men went to Keilah, and fought with the Philistines, and brought away their cattle,
and slew them with a great slaughter. So David save the inhabitants of Keilah. 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" (23:3-6).
1. David's six hundred men were afraid; however, after he inquires of Jehovah once
more they are emboldened to go fight.
2. With the promise of Jehovah and His high priest, Abiathar, at his side David and
his men rout the Philistines and save the city of Keilah.
C. "And it was told Saul that David was come to Keilah. And Saul said, God hath
delivered him into my hand; for he is shut in, by entering into a town that hath gates
and bars" (23:7)
1. Saul's maddened state of mind caused him faulty reasoning. The further an
individual moves in the direction of error and a hardened state of mind the more
one believes in self rather than God (see study # 31; Self Delusion).
2. While Saul believed that God had delivered David into his hand it was actually
God delivering the Philistines into the hands of David. Saul continues to hunt
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David while David tries to protect Israel from the Philistines. David had to
protect himself from Saul and Israel from the Philistines. Truly he was in an odd
and difficult predicament.
D. "And Saul summoned all the people to war, to go down to Keilah, to besiege David
and his men. And David knew that Saul was devising mischief against him; and he
said to Abiathar the priest, Bring hither the ephod. Then said David, O Jehovah, the
God of Israel, thy servant hath surely heard that Saul seeketh to come to Keilah, to
destroy the city for my sake. Will the men of Keilah deliver me up into his hand?
will Saul come down, as thy servant hath heard? O Jehovah, the God of Israel, I
beseech thee, tell thy servant. And Jehovah said, He will come down. Then said
David, Will the men of Keilah deliver up to me and my men into the hand of Saul?
And Jehovah said, They will deliver thee up. Then David and his men, who 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" (23:8-13).
1. Saul has no doubt struck terror into the hearts of the people of Israel. Though
David, by the helping hand of Jehovah, had saved Keilah the city would in no
way return his good deed. The Lord tells David that the people of Keilah will
certainly give him and his men over to Saul.
2. David and his 600 men escape from Keilah after being instructed by the Lord.
E. "And David abode in the wilderness in the strongholds, and remained in the hill-
country in the wilderness of Ziph. And Saul sought him every day, but God delivered
him not into his hand" (23:14).
1. David and his men had no rest from Saul's relentless pursuit.
2. Every single day "Saul sought him." Saul would not rest until David was dead
(see study # 16).
F. "And David saw that Saul was come out to seek his life: and David was in the
wilderness of Ziph in the wood. And Jonathan, Saul's son, arose, and went to David
into the wood, and strengthened his hand in God. 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. And they
two made a covenant before Jehovah: and David abode in the wood, and Jonathan
went to his house" (23:15-18).
1. The wilderness of Ziph is located within Judah due west of the Dead Sea.
2. Jonathan was traveling with his father's men in pursuit of David yet sneaks away
to talk with his beloved friend. Jonathan encourages David by telling him not to
fear Saul because everyone knows that David should be the next king of Israel
(even Saul). Though Saul knew this was the Lord's will he nonetheless fought
against it (see I Samuel 20:31). This seems to define the hardened state of mind.
Those who are hardened in sin are those who know what God's will is on a given
matter; however, it is not what they personally want (see study # 27). It is likely
then that the "evil spirit" that was given to Saul by Jehovah was the divine choice
of David to be the next king of Israel. God's choice was not what Saul wanted
and thereby he fought against Jehovah (see study # 16).
II. The Ziphites Betray David (23:19-29):
A. "Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself
with us in the strongholds in the wood, in the hill of Hachilah, which is on the south
of the desert? 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 up into the king's hand. And
Saul said, Blessed be ye of Jehovah; for ye have had compassion on me" (23:19-21).
1. Saul had been concerned that no one feels "sorry" for him (see I Sam. 22:8).
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2. When the Ziphites come to Saul with news of David and promises of delivering
him into Saul's hand the king believes that now people have had "compassion" on
him. Again, more thoughts and rants of a mad man.
B. "Go, I pray you, make yet more sure, 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. See
therefore, and take knowledge of all the lurking-places where he hideth himself, and
come ye again to me of a 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 among all the thousands of Judah"
(23:22-23).
1. Saul instructs the Ziphites to scout the land to see where David is hiding.
2. After the exact location is determined Saul plans to ride with the Ziphites to
capture David.
3. Saul's determination to capture and kill David is depicted in his statement "I will
search him out among all the thousands of Judah" (see study # 16).
C. "And they arose, and went to Ziph before Saul: but David and his men were in the
wilderness of Maon, in the Arabah on the south of the desert. And Saul and his men
went to seek him. And they told David: wherefore he came down to the rock, and
abode in the wilderness of Maon. And when Saul heard that, he pursued after David
in the wilderness of Maon. 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. But there came a messenger unto Saul, saying, Haste thee, and come; for the
Philistines have made a raid upon the land. So Saul returned from pursuing after
David, and went against the Philistines: therefore they called that place Sela-
hammahlekoth. And David went up from thence, and dwelt in the strongholds of En-
gedi" (23:24-29).
1. While the men of Ziph go into the wilderness to find David he and his men
escape to the wilderness of Maon (further south in the Arabah of the Dead Sea).
Saul hears of David's move and chases after him. Saul and his men position
themselves against David and his men on the side of two mountains.
2. Just when Saul and his men had encompassed David and his men and were ready
for the kill a messenger comes and tells Saul that the Philistines had made a raid
upon the land. Saul had no choice but to quickly return to fighting the Philistines
to save the kingdom of Israel.
Chapter 24
I. David Spares Saul's Life at Engedi (24 all):
A. "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. 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" (24:1-2).
1. Saul's purpose and resolve to destroy David was not diminished after pursuing
the Philistines. Saul gains intelligence regarding David's whereabouts and, once
again, goes after him.
2. David was in the wilderness of Engedi which is located on the western coast
(midway through) the Dead Sea.
B. "And he came to the sheepcotes by the way, where was a cave; and Saul went in to
cover his feet. Now David and his men were abiding in the innermost parts of the
cave. And the men of David said unto him, Behold, the day of which Jehovah said
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unto thee, Behold, I will deliver thine enemy into thy hand, and thou shalt do to him
as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe
privily. And it came to pass afterward, that David's heart smote him, because he
had cut off Saul's skirt. And he said unto his men, Jehovah forbid that I should do
this thing unto my lord, Jehovah's anointed, to put forth my hand against him, seeing
he is Jehovah's anointed. So David checked his men with these words, and suffered
them not to rise against Saul. And Saul rose up out of the cave, and went on his way"
(24:3-7).
1. The Bible tells us that Saul went into the cave to “cover his feet” which is “a
euphemism according to most of the ancient versions, as in Judges 3:24, for
performing the necessities of nature, as it is a custom in the East to cover the
feet.”27
2. When Saul was in the cave David's men took this as a sign from the Lord for
David to take the life of Saul. David, rather than killing Saul, quietly snuck up to
Saul and cut off a piece of Saul's skirt (apparently to prove to the king that he
could take his life if he so desired). After David did this; however, his "heart
smote him." David felt guilty for doing such a thing to the king of Israel. His
actions bothered him.
3. Saul showed no respect for David. David; however, gave respect and honor to
the anointed of God (Saul). Let this be a lesson to all today regarding our
governing officials. We ought to respect and honor them because they have been
ordained of God (like Saul) (see Rom. 13:1ff; I Pet. 2:17) (See study # 30; The
Christian and Government).
C. "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 bowed with his face to
the earth, and did obeisance. And David said to Saul, Wherefore hearkenest thou to
men's words, saying, Behold, David seeketh thy hurt? Behold, this day thine eyes
have seen how that Jehovah had delivered thee to-day into my hand in the cave: and
some bade me kill thee; but mine eye spared thee; and I said, I will not put forth my
hand against my lord; for he is Jehovah's anointed. Moreover, my father, see, ye,
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 my
hand, and I have not sinned against thee, though thou huntest after my life to take
it. Jehovah judge between me and thee, and Jehovah avenge me of thee; but my
hand shall not be upon thee. As saith the proverb of the ancients, Out of the wicked
cometh forth wickedness; but my hand shall not be upon thee. After whom is the
king of Israel come out? After whom dost thou pursue? After a dead dog, after a flea.
Jehovah therefore be judge, and give sentence between me and thee, and see, and
plead my cause, and deliver me out of thy hand" (24:8-15).
1. David is filled with guilt in that he contemplated taking the life of the anointed
King of Israel. After Saul left the cave David followed after him and shouted
"My lord the king... and bowed with his face to the earth, and did obeisance...
and said, 'I will not put forth my hand against my lord; for he is Jehovah's
anointed.'" David was not ignorant of Saul's will against him. Saul sought to
hunt and kill David and David's men encouraged him to kill Saul yet David
would not for revenge or peer pressure take the life of God's anointed. Many
Christians today have no guilt within their heart when they speak evil against the
anointed government of our land. Yes, many of the governing officials are
27 Keil and Delitzsch Vol. 2 pp. 523
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wicked (like Saul), yet David continued to give respect and honor where it is due
and so should all of us (see study # 30).
2. David quotes a proverb regarding the actions of the wicked. Only the wicked
would do harm to Jehovah's anointed. David, with a spirit of humility, refers to
himself as a dead dog and a flea not worth Saul's time chasing after. David was a
man who recognized authority. Saul had the current authority (given to him by
God). David would not go against the authorized will of Jehovah God by killing
the very man who stood for the name of Jehovah God, Israel, authority, and law
(see study # 25).
D. "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. And he said to David, Thou art more righteous than I; for thou hast
rendered unto me good, whereas I have rendered unto thee evil. And thou hast
declared this day how that thou hast dealt well with me, forasmuch as when Jehovah
had delivered me up into thy hand, thou killedst me not. For if a man find his enemy,
will he let him go well away? wherefore Jehovah reward thee good for that which
thou hast done unto me this day" (24:16-19).
1. David's words of respect and honor weigh heavy upon the king's heart.
2. Saul understood that Jehovah had delivered him into the hands of his enemy yet
the enemy (David) would not take his life because he was the king of Israel.
3. Saul first weeps and then confesses that David is "more righteous than I." For a
moment, it seems that the voice of reason has returned to the king.
E. "And now, behold, I know that thou shalt surely be king, and that the kingdom of
Israel shall be established in thy hand. Swear now therefore unto me by Jehovah,
that thou wilt not cut off my seed after me, and that thou wilt not destroy my name
out of my father's house. And David sware unto Saul. And Saul went home; but
David and his men gat them up unto the stronghold" (24:20-22).
1. Saul also confesses to David that he knows that he will be the next king of Israel.
This knowledge is what has driven Saul insanely mad against David because of
his jealousy.
2. Saul asks David to swear that he will not blot out the name of the king's family
he ascends to the throne. David agrees and swears to Saul not to do so.
Thoughts on I Samuel 23 - 24
• David's faith is made manifest in that he sought Jehovah's will (see I Sam. 23:1-6, 10, 11).
• Saul's confusion (I Sam. 23:7, 21).
• Saul was persistent in his purpose to destroy David (see I Sam. 23:14, 23; 24:2).
• Saul knew that David was Jehovah's choice as the next king of Israel (I Sam. 23:17; 24:20).
• David's heart smote him (i.e., he felt the pain of guilt) (see I Sam. 24:5).
• David's fear and honor directed toward the king of Israel (see I Sam. 24:6-13 compared to
Rom. 13:1-7; I Pet. 2:17).
• David's spirit of humility (I Sam. 24:14).
• Saul's confesses his error (I Sam. 24:16-20).
• Saul's evil spirit identified: Saul knew that David would be the next king of Israel (see I Sam.
23:17; 24:20) and this was not what he wanted (I Sam. 20:30-31). The evil spirit was a
hardening of the heart on the part of God toward Saul by telling him that David would be the
next king.
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Chapter 25
I. The Death of Samuel and David's Encounter with Nabal (25 all):
A. "And Samuel died; and all Israel gathered themselves together, and lamented him,
and buried him in his house at Ramah. And David arose, and went down to the
wilderness of Paran. 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. Now the name of the man
was Nabal; and the name of his wife Abigail; and the woman was 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" (25:1-3).
1. The death of Samuel brings about great sorrow in Israel. Who would take up the
prophet's mantle and stand as Jehovah's mouthpiece in the coming days? Seems
odd that the prophet's death is mentioned almost in passing. Samuel was indeed
a fresh breath of spiritual air at a time when God's people had digressed.
2. David travels to the wilderness of Paran (located far to the south... stretching into
the southern most portions of Judah and near the Gulf of Aquaba {the eastern
arm of the Red Sea}).
3. It is in this southern wilderness that David meets up with Nabal. Nabal is said to
be "churlish" (difficult to work with... stubborn) and "evil in his doings."
Strangely, Nabal's wife Abigail had an "understanding heart and was beautiful."
B. "And David heard in the wilderness that Nabal was shearing his sheep. And David
sent 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: and thus shall ye say to him that liveth in
prosperity, Peace be unto thee, and peace be to thy house, and peace be unto all that
thou hast. And now I have heard that thou hast shearers: thy shepherds have now
been with us, and we did them no hurt, neither was there aught missing unto them,
all the while they were in Carmel. Ask thy young men, and they will tell 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 thy hand, unto thy servants, and to thy son
David" (25:4-8).
1. David's reasoning: Nabal "lived in prosperity." "I am David, the next King of
Israel." I have not done any harm to your servants. David concludes, " Please
give whatever you find at hand to your servants and to your son David"
(NASVB). David and his men were obviously hungry and in need of sustenance.
2. At this point the reader may think David is out of line; however, the chapter bears
out the fact that Nabal was unwilling to share his prosperity even when it meant
repaying kind acts done by others.
C. "And when David's young men came, they spake to Nabal according to all those
words in the name of David, and ceased. And Nabal answered David's servants, and
said, Who is David? and who is the son of Jesse? there are many servants now-a-
days that break away every man from his master. Shall I then take my bread, and my
water, and my flesh that I have killed for my shearers, and give it unto men of whom I
know not whence they are? So David's young men turned on their way, and went
back, and came and told him according to all these words. 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 baggage" (25:9-13).
1. Nabal rejects the request to help David and his men. Nabal considered David
and his men as any other group that had in these times broke away from their
masters. Nabal's reasoning was that it would not be wise to take water and flesh
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from his own servants to give unto David and his men (even though David
protected Nabal's flocks and servants from danger).
2. David, in a state of hunger and anger determines to destroy the house of Nabal
for refusing to help a fellow brother in need.
D. "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 at them. But the
men were very good unto us, and we were not hurt, neither missed we anything, as
long as we went with them, when we were in the fields: they were a wall unto us both
by night and by day, all the while we were with them keeping the sheep. Now
therefore know and consider what thou wilt do; for evil is determined against our
master, and against all his house: for he is such a worthless fellow, that one cannot
speak to him" (25:14-17).
1. Now we get a bit more information regarding David and his men who apparently
spent time with Nabal's servants. David and his men protected Nabal's servants
as a wall from danger and did not take anything that did not belong to them.
David now asks, very kindly, if he and his men could have some sustenance and
Nabal very hardly and uncaringly says no.
2. Nabal was not much on sharing nor communicating. His own servant (a young
man) speaks to Abigail about his being "worthless and that one cannot speak to
him."
E. "Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and
five sheep ready dressed, and five measures of parched grain, and a hundred clusters
of raisins, and two hundred cakes of figs, and laid them on asses. And she said unto
her young men, Go on before me; behold, I come after you. But she told not her
husband Nabal. And it was so, as she rode on her ass, and came down by the covert
of the mountain, that, behold, David and his men came down toward her; and she
met them. 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 returned me evil for good. God do so unto the enemies of David, and more
also, if I leave of all that pertain to him by the morning light so much as one man-
child" (25:18-22).
1. David's work for Nabal becomes even more clear now. David and his men
"kept" the servants and sheep of Nabal in the wilderness from all harm. There
may have been a raid upon Nabal's servants and David protected all the men and
animals. David has been wronged by Nabal and will now repay him with death
to all that pertains to Nabal (not even one man child was to remain).
2. Abigail, Nabal's wife with the understanding heart, prepares a feast for David and
his men and goes out to meet him hoping to avert the disaster.
F. "And when Abigail saw David, she hasted, and alighted from her ass, and fell before
David on her face, and bowed herself to the ground. And she fell at his feet, and
said, Upon me, my lord, upon me be the iniquity; and let thy handmaid, I pray thee,
speak in thine ears, and hear thou the words of thy handmaid. Let not my lord, I
pray thee, regard this worthless fellow, even Nabal; for as his name is, so is he;
Nabal is his name, and folly is with him: but I thy handmaid saw not the young men
of my lord, whom thou didst send. Now therefore, my lord, as Jehovah liveth, and as
thy soul liveth, seeing Jehovah hath withholden thee from bloodguiltiness, and from
avenging thyself with thine own hand, now therefore let thine enemies, and them that
seek evil to my lord, be as Nabal. And now this present which thy servant hath
brought unto my lord, let it be given unto the young men that follow my lord"
(25:23-27).
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1. Abigail approaches David, falls at his feet, and begins pleading for the lives of
those he is about to slay.
2. Abigail's reasoning: David should give no attention to Nabal who lives up to his
name; i.e., he is a fool. Only a fool would not repay one who has protected him
and his servants and his animals from harm. Secondly, David should not do
wrong to correct Nabal's wrong (one sinful act cannot be corrected with
another sinful act). Thirdly, Abigail pleads with David to take a gift of food as
a present for his work.
G. "Forgive, I pray thee, the trespass of thy handmaid: for Jehovah will certainly make
my lord a sure house, because my lord fighteth the battles of Jehovah; and evil
shall not be found in thee all thy days. And though men be risen up to pursue thee,
and to seek thy soul, yet the soul of my lord shall be bound in the bundle of life with
Jehovah thy God; and the souls of thine enemies, them shall he sling out, as from the
hollow of a sling. And it shall come to pass, when Jehovah shall have done to my
lord according to all the good that he hath spoken concerning thee, and shall have
appointed thee prince over Israel, that this shall be no grief unto thee, nor offence of
heart unto my lord, either that thou hast shed blood without cause, or that my lord
hath avenged himself. And when Jehovah shall have dealt well with my lord, then
remember thy handmaid" (25:28-31).
1. Abigail has accepted the guilt of sin that Nabal committed against David in that
Nabal did not give David, the "appointed prince over Israel and one who fights
the Lord's battles" honor, food, and drink. Nabal illustrated a spirit of rebellion
in that he rejected the anointed of God honor and food. Abigail will not make
such a mistake.
2. Abigail tells David that in the future, when Jehovah has placed David over Israel,
that he will be glad that he did not "shed blood without cause or that my lord
hath avenged himself." Nabal was the fool yet it should not be that Abigail and
all the servants and their children should suffer death because of their foolish
master's hardened state of mind.
H. "And David said to Abigail, Blessed be Jehovah, the God of Israel, who sent thee
this day to meet me: and blessed be thy discretion, and blessed be thou, that hast
kept me this day from bloodguiltiness, and from avenging myself with mine own
hand. For in very deed, as Jehovah, the God of Israel, liveth, who hath withholden
me from hurting thee, except thou hadst hasted and come to meet me, surely there
had not been left unto Nabal by the morning light so much as one man-child. So
David received of her hand that which she had brought him: and he said unto her,
Go up in peace to thy house; see, I have hearkened to thy voice, and have accepted
thy person" (25:32-35).
1. David praised Abigail for her "discretion" in that she had kept him from
shedding innocent blood and thereby sinning against Jehovah.
2. David accepts Abigail's present and tells her to go in peace. Here is a case where
discretion averted a disaster and cooled angered heads.
I. "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. And it came to
pass in the morning, when the wine was gone out of Nabal, that his wife told him
these things, and his heart died within him, and he became as a stone. And it came
to pass about ten days after, that Jehovah smote Nabal, so that he died. And when
David heard that Nabal was dead, he said, Blessed be Jehovah, that hath pleaded the
cause of my reproach from the hand of Nabal, and hath kept back his servant from
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evil: and the evil-doing of Nabal hath Jehovah returned upon his own head. And
David sent and spake concerning Abigail, to take her to him to wife" (25:36-39).
1. Nabal could careless that David and his men went hungry. Nabal's sin against
David was threefold:
a. It is obvious that Nabal knew of the divinely appointed future position of
David (as did Abigail). To reject David's polite request for food was to
illustrate a spirit of rebellion against Jehovah's anointed and to lack a
disposition of giving honor where honor is due.
b. Secondly, David and his men ought to have been requited for protecting
Nabal's sheep and servants when they were in danger.
c. Thirdly, Nabal's tone was abrasive and illustrated the heart of a fool.
2. David had been persuaded not to shed innocent blood and so this turning of the
cheek worked out as God would have it. Had David killed Nabal and his house it
would have been an "evil" on the part of the future king that would have weighed
heavy upon his heart. Jehovah smote Nabal for his wickedness and David
considered the event as justice.
3. David, seeing that Nabal was dead, requested that Abigail be his wife.
J. "And when the servants of David were come to Abigail to Carmel, they spake unto
her, saying, David hath sent us unto thee, to take thee to him to wife. And she arose,
and bowed herself with her face to the earth, and said, Behold, thy handmaid is a
servant to wash the feet of the servants of my lord. And Abigail hasted, and arose,
and rode upon an ass, with five damsels of hers that followed her; and she went after
the messengers of David, and became his wife. David also took Ahinoam of Jezreel;
and they became both of them his wives. Now Saul had given Michal his daughter,
David's wife, to Palti the son of Laish, who was of Gallim" (25:40-44).
1. Abigail agrees to the request to be David's wife, gathers her belongings quickly,
and traveled out to meet David with five of her damsels.
2. David had also taken another wife named Ahinoam of Jezreel. While all this
was going on Saul, in his anger against David, gave his daughter Michal (David's
wife) to another man to be his wife.
3. The lesson to learn is that angered minds can be soothed with discretionary
words. Solomon wrote, " Be not hasty in thy spirit to be angry; for anger resteth
in the bosom of fools" (see Eccl. 7:9).
Lessons to learn:
• Two wrongs never make a right (David could not correct Nabal's sin by returning the sin to
him). Leave vengeance to God (Heb. 10:30) (see study # 32; Revenge).
• Always be willing to listen to voices of reason (Abigail's words of discernment kept David
from doing a horrible deed).
• Look to the characters of Nabal, Abigail, and David. Let us learn what God's desired
character is.
Chapter 26
I. David Put to the Test (26 all):
A. "And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in
the hill of Hachilah, which is before the desert? 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. And Saul encamped in the hill of Hachilah, which is
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before the desert, by the way. But David abode in the wilderness, and he saw that
Saul came after him into the wilderness. David therefore sent out spies, and
understood that Saul was come of a certainty" (26:1-4).
1. Recall that it was the Ziphites that had "compassion" upon Saul and tried to help
him capture David at I Samuel 23:19-23. Once again we find these people trying
to help Saul kill David.
2. Saul takes three thousand men to the wilderness of Ziph to search out David.
B. "And David arose, and came to the place where Saul had encamped; and David
beheld the place where Saul lay, and Abner the son of Ner, the captain of his host:
and Saul lay within the place of the wagons, and the people were encamped round
about him. 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. So David and Abishai came to
the people by night: and, behold, Saul lay sleeping within the place of the wagons,
with his spear stuck in the ground at his head; and Abner and the people lay round
about him. Then said Abishai to David, God hath delivered up thine enemy into thy
hand this day: now therefore let me smite him, I pray thee, with the spear to the earth
at one stroke, and I will not smite him the second time. And David said to Abishai,
Destroy him not; for who can put forth his hand against Jehovah's anointed, and
be guiltless?" (26:5-9).
1. David's respect and honor directed toward the king of Israel is to be commended
especially seeing that this governing official surely sought his demise. Once
again, we note the great lesson. God's people today are commanded to honor,
obey, and respect the authorities that have been put in place within our civil
societies (see Rom. 13:1ff) (see study # 30).
2. Saul laid sound asleep upon the ground. David would not; however, take this as
an opportunity to "put forth his hand against Jehovah's anointed" (see also I
Sam. 24:3-15 / see study # 30).
C. "And David said, As Jehovah liveth, Jehovah will smite him; or his day shall come to
die; or he shall go down into battle and perish. Jehovah forbid that I should put
forth my hand against Jehovah's anointed: but now take, I pray thee, the spear that
is at his head, and the cruse of water, and let us go. So David took the spear and the
cruse of water from Saul's head; and they gat them away: and no man saw it, nor
knew it, neither did any awake; for they were all asleep, because a deep sleep from
Jehovah was fallen upon them" (26:10-12).
1. It seems odd that David and Abishai would be having this conversation while
Saul and his soldiers slept yet we find that it was the Lord who had caused a
"deep sleep to fall upon them."
2. Closer examination reveals the fact that God was putting David to the test by
permitting him to walk in the midst of Saul and his men. It would have been
very easy for David to take matters of revenge into his own hand and kill Saul
himself. David; however, was a man of faith. David knew that God would have
His vengeance upon Saul and that it was not his place to take the life of Saul (see
also 24:12-15 and I Sam. 25:39) (see study # 25 and # 32).
D. "Then David went over to the other side, and stood on the top of the mountain afar
off; a great space being between them; 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? 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 watch over
thy lord the king? For there came one of the people in to destroy the king thy lord.
This thing is not good that thou hast done. As Jehovah liveth, ye are worthy to die,
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because ye have not kept watch over your lord, Jehovah's anointed. And now see
where the king's spear is, and the cruse of water that was at his head" (26:13-16).
1. David demanded that the same honor and fear that he gave Saul as Jehovah's
anointed should be exercised by all (especially Abner Saul's military leader).
2. David calls out to Abner, rather than Saul, and accuses him of not keeping proper
care of Jehovah's anointed. David tells Abner that he is "worthy to die" (see
study # 25).
E. "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. And he said, Wherefore doth my lord pursue
after his servant? For what have I done? Or what evil is in my hand? Now therefore,
I pray thee, let my lord the king hear the words of his servant. If it be Jehovah that
hath stirred thee up against me, let him accept an offering: but if it be the children of
men, cursed be they before Jehovah: for they have driven me out this day that I
should not cleave unto the inheritance of Jehovah, saying, Go, serve other gods"
(26:17-19).
1. Once again David addresses the king of Israel with great respect referring to him
as "my lord, O king." David's words are not without sincerity. David truly
honors the king of Israel and is angered at Abner showing a lack of urgency to
watch over someone as important as Saul (see study # 30).
2. David reasons with Saul saying that if it is Jehovah that has stirred up the king
against David then let us offer up a sacrifice to appease His wrath; however, if it
is men who are stirring the king up against David then let them be cursed. Their
hatred of David is depicted in their forcing him to other lands to serve other gods.
Such an act is an abomination among God's people.
F. "Now therefore, let not my blood fall to the earth away from the presence of Jehovah:
for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in
the mountains. Then said Saul, I have sinned: return, my son David; for I will no
more do thee harm, because my life was precious in thine eyes this day: behold, I
have played the fool, and have erred exceedingly. And David answered and said,
Behold the spear, O king! Let then one of the young men come over and fetch it. And
Jehovah will render to every man his righteousness and his faithfulness; forasmuch
as Jehovah delivered thee into my hand to-day, and I would not put forth my hand
against Jehovah's anointed. 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 Jehovah, and let him deliver me
out of all tribulation. Then Saul said to David, Blessed be thou, my son David: thou
shalt both do mightily, and shalt surely prevail. So David went his way, and Saul
returned to his place" (26:20-25).
1. Notice once again the spirit of humility on the part of David. David had earlier
referred to himself as a dead dog and a flea not worth Saul's time to pursue (see I
Sam. 24:14) (see study # 25). This is somewhat interesting because we have
already seen the spirit of David. David is a man of war (killed the Philistine
giant, waged war with the Philistines, and was willing to destroy all Nabal's
house). David, under normal circumstances, would have easily taken out Saul
and his men yet he would not "put forth his hand against Jehovah's anointed."
2. Saul states the words most desirable for Jehovah to hear His people say; i.e., "I
have sinned, been foolish, and erred exceedingly..."
3. David returns Saul's spear and vessel to him and all go their way home.
Chapter 27
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I. David Escapes to Philistia (27 all):
A. "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 escape into the land of the Philistines; and
Saul will despair of me, to seek me any more in all the borders of Israel: so shall I
escape out of his hand. And David arose, and passed over, he and the six hundred
men that were with him, unto Achish the son of Maoch, king of Gath. 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" (27:1-3).
1. Even though Saul had humbly recognized his error David knew that the king
would soon be moved by the evil spirit within him. Saul had proved to David
that he would allow nothing to stand in his way of killing him.
2. Once again, David seeks shelter from Saul by the very people that he once
destroyed along with their champion (Goliath).
B. "And it was told Saul that David was fled to Gath: and he sought no more again for
him. And David said unto Achish, If now I have found favor in thine eyes, let them
give me a place in one of the cities in the country, that I may dwell there: for why
should thy servant dwell in the royal city with thee? Then Achish gave him Ziklag
that day: wherefore Ziklag pertaineth unto the kings of Judah unto this day. And the
number of the days that David dwelt in the country of the Philistines was a full
year and four months" (27:4-7).
1. Saul seemed satisfied that the one who he feared would take his and Jonathan's
place as king of Israel had now fled to the Philistines and posed no threat to the
kingdom.
2. David gained the trust of Achish, king of the Philistines, and was given a city
(Ziklag) to live in. David remains in Philistia for "a full year and four months."
C. "And David and his men went up, and made a raid upon the Geshurites, and the
Girzites, and the Amalekites; for those nations were the inhabitants of the land, who
were of old, as thou goest to Shur, even unto the land of Egypt. And David smote the
land, and saved neither man nor woman alive, and took away the sheep, and the
oxen, and the asses, and the camels, and the apparel; and he returned, and came to
Achish. And Achish said, Against whom have ye made a raid to-day? And David
said, Against the South of Judah, and against the South of the Jerahmeelites, and
against the South of the Kenites. And David saved neither man nor woman alive, to
bring them to Gath, saying, Lest they should tell of us, saying, So did David, and so
hath been his manner all the while he hath dwelt in the country of the Philistines.
And Achish believed David, saying, He hath made his people Israel utterly to abhor
him; therefore he shall be my servant for ever" (27:8-12).
1. David, in order to gain the confidence of the Philistine king, made raids upon the
Geshurites, Girzites, and Amalekites not sparing man, woman, child, or animal.
“From this point he made attacks upon certain tribes on the southern frontier of
Canaan which were hostile to Israel, but described them to Achish as attacks
upon Judah and its dependencies, that he might still retain the protection of the
Philistine chief (vs. 8-12).”28
2. David's plan worked. The enemies of Jehovah were defeated and David gained
the trust of Achish because the king thought he was routing the people of Israel
and causing them to hate him more.
28 Ibid. pg. 537
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Chapter 28
I. Samuel pronounces Saul's Doom from the Grave (28 all):
A. "And it came to pass in those days, that the Philistines gathered their hosts together
for warfare, to fight with Israel. And Achish said unto David, Know thou assuredly,
that thou shalt go out with me in the host, thou and thy men. And David said to
Achish, Therefore thou shalt know what thy servant will do. And Achish said to
David, Therefore will I make thee keeper of my head for ever" (28:1-2).
1. Time of war against Israel once again came and Achish would put David to the
test in relationship to his loyalty to Philistia. David replies, "Thou shalt know
what they servant will do" (i.e., the king will see David and his men do their
work against Israel).
2. If David would do as he said Achish promised to make him, "Keeper of my head
for ever" (i.e., captain of the king's bodyguard [see Pulpit Commentary v. 4, pp.
521]).
B. "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. And the Philistines gathered themselves together, and came
and encamped in Shunem: and Saul gathered all Israel together, and they encamped
in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his
heart trembled greatly. And when Saul inquired of Jehovah, Jehovah answered him
not, neither by dreams, nor by Urim, nor by prophets" (28:3-6).
1. Saul, in his earlier days of convicted spirit, had put away all those that had
familiar spirits and wizards out of the land. Such were an abomination to
Jehovah. Moses recorded divine law regarding these at Leviticus 19:31 saying, "
Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them
not out, to be defiled by them: I am Jehovah your God" (see also Lev. 20:6).
Those with "familiar spirits" (witches) were “the mistress of a conjuring spirit,
i.e., of a spirit with which the dead were conjured up, for the purpose of making
inquiry concerning the future (see at Lev. 19:31).”29 The interesting thing about
this is that it is obvious that at one time Saul was convicted of God's truths and
the Lord was with Saul (see I Sam. 10:6-7) (see study # 16).
2. When the Philistines gathered for war Saul was terrified at the sight of their
army. In the past, the king was able to consult with Samuel, the prophets, and the
Urim as to what God would have him do. Saul attempts to asks the Lord's
advise; however, there is no answer. God does not recognize the prayers or
request of the sinful (Ps. 66:18; 109:7; Prov. 28:9; Isa. 1:11-15; Matt. 6:5-8; 7:7-
11; Jn. 9:31) (see study # 33; Prayers of the Wicked). Though Saul feared
exceedingly and no doubt pleaded for the Lord to answer him the Lord said
nothing (see Heb. 12:14-17).
C. "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. And Saul disguised himself, and put on
other raiment, and went, he and two men with him, and they came to the woman by
night: and he said, Divine unto me, I pray thee, by the familiar spirit, and bring me
up whomsoever I shall name unto thee. 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
29 Ibid. pg. 541
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me to die? And Saul sware to her by Jehovah, saying, As Jehovah liveth, there shall
no punishment happen to thee for this thing" (28:7-10).
1. Seeing that Jehovah would not answer Saul's request the king thought to bring up
Samuel from the dead so that he could tell Saul what to do with the massive
Philistine army that had come up against Israel. To do this, Saul ironically goes
to a witch at Endor. Such an event shows that the king was desperate but also
that Saul's convictions had truly slipped (see study # 16).
2. The witch initially thinks the event is a snare to have her killed yet Saul swears
by Jehovah's name that no harm would come to her.
D. "Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up
Samuel. 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. And
the king said unto her, Be not afraid: for what seest thou? And the woman said unto
Saul, I see a god coming up out of the earth. And he said unto her, What form is he
of? And she said, An old man cometh up; and he is covered with a robe. And Saul
perceived that it was Samuel, and he bowed with his face to the ground, and did
obeisance" (28:11).
1. Saul requested that the woman bring up Samuel from the dead and it appears that
she did so immediately. When the woman saw Samuel she was greatly alarmed
and knew that it was Saul that stood concealed before her. “These words imply
most unquestionably that the woman saw an apparition which she did not
anticipate, and therefore that she was not really able to conjure up departed spirits
or persons who had died, but that she either merely pretended to do so, or if her
witchcraft was not mere trickery and delusion, but had a certain demoniacal
background, that the appearance of Samuel differed essentially from everything
she had experienced and effected before, and therefore filled her with alarm and
horror.”30
2. Saul asks the woman what she sees and she describes an old man coming with a
robe. Saul immediately recognizes the description as Samuel and fearfully falls
to the ground to worship.
E. "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"
(28:12-15).
1. There are interesting things to note about this event and our life after death.
First, Samuel asks Saul saying, "Why hast thou disquieted me?" The word
"disquiet" means "to deprive of peace or rest; trouble" (AHD 408). Samuel was
in a state of peaceful rest and Saul's calling upon him brought back the troubles
of the world to Samuel. Secondly, note that Samuel still recognizes Saul (one
from the dead knows one who is among the living). After death we will have a
remembrance of the people we lived with while on earth. Thirdly, notice that
Samuel's "form" is that of an old man with a robe. Obviously the dead do not
turn to some mystical cloud without shape or form (see study # 34; What happens
after we Die?).
2. Note that Saul's reason for calling up Samuel was that he may "make known unto
me what I shall do."
F. "And Samuel said, Wherefore then dost thou ask of me, seeing Jehovah is departed
from thee, and is become thine adversary? And Jehovah hath done unto thee, as he
30 Ibid. pg. 542
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spake by me: and Jehovah hath rent the kingdom out of thy hand, and given it to
thy neighbor, even to David. Because thou obeyedst not the voice of Jehovah, and
didst not execute his fierce wrath upon Amalek, therefore hath Jehovah done this
thing unto thee this day. Moreover Jehovah will deliver Israel also with thee into
the hand of the Philistines; and to-morrow shalt thou and thy sons be with me:
Jehovah will deliver the host of Israel also into the hand of the Philistines"
(28:16-19).
1. Samuel remains fully conscience of the events of his life when among the living.
He reminds Saul that God had not only become his adversary but that He "rent
the kingdom out of thy hand and gave it to David." Saul had fought against God's
will in this matter through the hardness of his heart even to the point of trying to
kill David (see I Sam. 20:31). Such activities on the part of Saul revealed a heart
hardened against the will of Jehovah (see study # 16).
2. Samuel then reminds Saul of the reason for God not hearing or responding to his
request. Saul had not "obeyed the voice of Jehovah when He commanded you
to utterly destroy the Amalekites" (see I Sam. 15 all). God has ever desired
man's obedience. Those who reject the Lord's will have rejected His mercy (see
Jonah 2:8). Saul had his chance; however, like so many today he blew it (see
study # 36; God desires man's Obedience).
3. Samuel prophetically tells Saul that both he and his sons would be in the Hadean
world of the dead with him the next day.
G. "Then Saul fell straightway his full length upon 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. And the woman came unto Saul, and saw that
he was sore troubled, and said unto him, Behold, thy handmaid hath hearkened unto
thy voice, and I have put my life in my hand, and have hearkened unto thy words
which thou spakest unto me. Now therefore, I pray thee, hearken thou also unto the
voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that
thou mayest have strength, when thou goest on thy way. But he refused, and said, I
will not eat. But his servants, together with the woman, constrained him; and he
hearkened unto their voice. So he arose from the earth, and sat upon the bed. And
the woman had a fatted calf in the house; and she hasted, and killed it; and she took
flour, and kneaded it, and did bake unleavened bread thereof: and she brought it
before Saul, and before his servants; and they did eat. Then they rose up, and went
away that night" (28:20-25).
1. Reality set in on Saul. He had truly been all that he confessed at I Samuel 26:21
(i.e., sinful, foolish, and having erred exceedingly). Saul's sentence will be that
of Nabal's; i.e., death for works of unrighteousness (like the demise of all who so
choose to live).
2. Upon hearing Samuel's words of doom Saul's fear grew as did his depressed
spirit. There was no strength in him and no will to eat. All that he had tried to
save for his family and Jonathan would now be taken from him. Saul was to
learn that the things of this life are not worth an eternity of misery. Jesus said,
"For what is a man profited , if he shall gain the whole world, and lose his own
soul? or what shall a man give in exchange for his soul" (Matt. 16:26)? (see
study # 35; Worldliness).
Chapter 29
I. Philistines move into Israel and David is told to go back to Philistia (29 all):
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A. "Now the Philistines gathered together all their hosts to Aphek: and the Israelites
encamped by the fountain which is in Jezreel. And the lords of the Philistines
passed on by hundreds, and by thousands; and David and his men passed on in the
rearward with Achish. 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, who hath been with me these days, or rather
these years, and I have found no fault in him since he fell away unto me unto this
day? But the princes of the Philistines were wroth with him; and the princes of the
Philistines said unto him, Make the man return, that he may go back to his place
where thou hast appointed him, and let him not go down with us to battle, lest in the
battle he become an adversary to us: for wherewith should this fellow reconcile
himself unto his lord? Should it not be with the heads of these men? Is not this
David, of whom they sang one to another in dances, saying, Saul hath slain his
thousands, And David his ten thousands?" (29:1-5)
1. Thousands of Philistines gathered together at Aphek (located in the Plain of
Sharon - Approximately 10 miles north of the northern border of the Philistines
within Israel).
2. The Philistine king Achish seems to be very foolish by permitting David, an
Israelite who had previously killed multitude of Philistines, to go to war with
them. The Philistine princes were beside themselves in anger over the king's
decision. David would likely "reconcile" with his lord during battle and become
an adversary to them. Many Philistines could loose their lives if this happened.
The princes also remind the king of the song sung in Israel about David killing
his ten thousands after the defeat of Goliath.
B. "Then Achish called David, and said unto him, As Jehovah 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. Wherefore now return, and go in peace, that
thou displease not the lords of the Philistines. And David said unto Achish, But what
have I done? And what hast thou found in thy servant so long as I have been before
thee unto this day, that I may not go and fight against the enemies of my lord the
king? 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. Wherefore now rise up early in the morning
with the servants of thy lord that are come with thee; and as soon as ye are up early
in the morning, and have light, depart. So David rose up early, he and his men, to
depart in the morning, to return into the land of the Philistines. And the Philistines
went up to Jezreel" (29:6-11).
1. Achish shows some wisdom in that he listened to his princes. Achish calls for
David and his men to return to Philistia and not participate in the battle against
Israel. David agrees and the next day departs.
2. The Philistines moved approximately 70 miles north to Jezreel within the border
of Issachar.
Chapter 30
I. David pursues the Amalekites who had stolen his wives and the wives and children
of his Men (30 all):
A. "And it came to pass, when David and his men were come to Ziklag on the third day,
that the Amalekites had made a raid upon the South, and upon Ziklag, and had
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smitten Ziklag, and burned it with fire, and had taken captive the women and all that
were therein, both small and great: they slew not any, but carried them off, and went
their way. And when David and his men came to the city, behold, it was burned with
fire; and their wives, and their sons, and their daughters, were taken captive. Then
David and the people that were with him lifted up their voice and wept, until they had
no more power to weep. And David's two wives were taken captive, Ahinoam the
Jezreelitess, and Abigail the wife of Nabal the Carmelite" (30:1-5).
1. God had passed judgment upon the Amalekites that they were to be
exterminated (see Ex. 17:8-16); however, Saul did not obey God's command (I
Sam. 15).
2. David and his men find that the Amalekites had raided Ziklag and taken their
wives and children. There is great sorrow of heart on the part of David and his
men. David comes to fear for his life seeing that the men were ready to stone
him for bringing them through these hardships and loss.
B. "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 strengthened himself in Jehovah his God. And David said to Abiathar the
priest, the son of Ahimelech, I pray thee, bring me hither the ephod. And Abiathar
brought thither the ephod to David. And David inquired of Jehovah, saying, If I
pursue after this troop, shall I overtake them? And he answered him, Pursue; for
thou shalt surely overtake them, and shalt without fail recover all" (30:6-8).
1. David knew that he could not pine away in sorrow. The future king of Israel
must act quickly. David calls upon the high priest Abiathar to bring the ephod
and so David "inquired of Jehovah" regarding what success he would have
persuing the Amalekites.
2. The Lord tells David to pursue the Amalekites and that when they caught up to
them they would recover all that they had lost.
C. "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. But David pursued, he and
four hundred men; for two hundred stayed behind, who were so faint that they could
not go over the brook Besor. And they found an Egyptian in the field, and brought
him to David, and gave him bread, and he did eat; and they gave him water to drink.
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. 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 ago I fell sick. We made a raid
upon the South of the Cherethites, and upon that which belongeth to Judah, and upon
the South of Caleb; and we burned Ziklag with fire. And David said to him, Wilt thou
bring me down to this troop? And he said, Swear unto me by God, that thou wilt
neither kill me, nor deliver me up into the hands of my master, and I will bring thee
down to this troop" (30:9-15).
1. David and his men pushed so hard to catch the Amalekites that when they came
to the brook Besor two hundred of them had to remain behind due to their being
to weary to continue.
2. David continued to press after the Amalekites with the remaining 400 men.
While traveling they run across a rogue young Egyptian man who had been left
behind by his Amalekite master because he was sick. David gives the young
man food and water and then questions him. The young man agrees to bring
David and his men to the Amalekite camp if they would swear not to kill him or
turn him over to the Amalekites. David agrees.
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D. "And when he had brought him down, behold, they were spread abroad over all the
ground, 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. 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, who rode upon camels and fled.
And David recovered all that the Amalekites had taken; and David rescued his two
wives. And there was nothing lacking to them, neither small nor great, neither sons
nor daughters, neither spoil, nor anything that they had taken to them: David brought
back all" (30:16-19).
1. When David and his four hundred men caught up to the Amalekites they were
"eating and drinking, and dancing, because of all the great spoil they had
taken..." Through a spirit of convicted faith David and his men routed the
Amalekites. David killed the raiders all night long and only four hundred young
men escaped upon camels.
2. David recovered all that he and his men had lost (all their wives, children, and
animals).
E. "And David took all the flocks and the herds, which they drove before those other
cattle, and said, This is David's spoil. And David came to the two hundred men, who
were so faint that they could not follow David, whom also they had made 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. Then answered
all the wicked men and base fellows, of those that went with David, and said,
Because they went not with us, we will not give them aught of the spoil that we have
recovered, save to every man his wife and his children, that he may lead them away,
and depart. Then said David, Ye shall not do so, my brethren, with that which
Jehovah hath given unto us, who hath preserved us, and delivered the troop that
came against us into our hand. And who will hearken unto you in this matter? For
as his share is that goeth down to the battle, so shall his share be that tarrieth by the
baggage: they shall share alike. And it was so from that day forward, that he made it
a statute and an ordinance for Israel unto this day" (30:20-25).
1. When David and the four hundred men returned to the spot where the two
hundred had remained behind there was an evil plot made. The "wicked and base
fellows" did not want to give any of the spoil to the men who did not go to the
battle (save only their wives and children).
2. David disagreed saying that it was Jehovah that had given them the victory and
all things that they had lost. If it is Jehovah who is responsible then they should
permit the exhausted ones to have their portion as well.
F. "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
Jehovah: To them that were in Beth-el, and to them that were in Ramoth of the South,
and to them that were in Jattir, and to them that were in Aroer, and to them that were
in Siphmoth, and to them that were in Eshtemoa, and to them that were in Racal, and
to them that were in the cities of the Jerahmeelites, and to them that were in the cities
of the Kenites, and to them that were in Hormah, and to them that were in Bor-ashan,
and to them that were in Athach, and to them that were in Hebron, and to all the
places where David himself and his men were wont to haunt" (30:26-331).
1. David returns to Ziklag with the spoils that the Amalekites had taken.
2. David not only returns all that the Philistines had lost but also all that those of
Judah.
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Chapter 31
I. Saul and his Sons die in Battle (31 all):
A. "Now the Philistines fought against Israel: and the men of Israel fled from before the
Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard
upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and
Malchishua, the sons of Saul. And the battle went sore against Saul, and the archers
overtook him; and he was greatly distressed by reason of the archers. Then said Saul
to his armorbearer, Draw thy sword, and thrust me through therewith, lest these
uncircumcised come and thrust me through, and abuse me. But his armorbearer
would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.
And when his armorbearer saw that Saul was dead, he likewise fell upon his sword,
and died with him. So Saul died, and his three sons, and his armorbearer, and all his
men, that same day together" (31:1-6).
1. Saul and his sons die just as Samuel had foretold. All of Israel's army that served
Saul died too. Saul appears to have gone to the grave without submitting to
God's will that David be the next king.
2. Saul's evil spirit was the jealousy he had for David. The Lord gave David the
kingdom because Saul would not obey all that the Lord commanded. Saul
wanted the kingdom for his own self and his sons to follow (see I Sam. 20:30-
31). As David knew that Nabal got his just reward for a life of wickedness (see I
Sam. 25:39) even so David knew that Saul would eventually be rewarded by the
Lord for his wicked acts (see I Sam. 26:10).
B. "And when the men of Israel that were on the other side of the valley, and they that
were beyond the 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" (31:7).
1. Panic fear governed the remaining men of Israel.
2. The Israelites fled from their homes and cities and made it very easy for the
Philistines to take them and make them their own. Herein we find another time
in the history of God's people where their lack of faith gave way to a faulty view
of God by the world. It appeared to the Philistines that the God of the Israelites
could be defeated with enough resolve.
C. "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. And they cut off his head,
and stripped off his armor, and sent into the land of the Philistines round about, to
carry the tidings unto the house of their idols, and to the people. And they put his
armor in the house of the Ashtaroth; and they fastened his body to the wall of Beth-
shan. And when the inhabitants of Jabesh-gilead heard concerning him that which
the Philistines had done to Saul, 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 they
came to Jabesh, and burnt them there. And they took their bones, and buried them
under the tamarisk-tree in Jabesh, and fasted seven days" (31:8-13).
1. The Philistines went out to the battlefields to strip the killed Israelites of any
treasures they may have possessed. The Philistines find Saul and his three sons
while stripping the Israelites. They determine to cut off Saul's head, strip him of
his armor, and fascine his headless body to a wall with his sons at Bethshan.
2. The Philistines paraded the spoils of Saul's body within the "house of their idols."
Afterwards they place Saul's armor into the "house of the Ashtaroth." With the
death of the king of Israel and all his army the Philistines now have control over
Israel.
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