Front matter (continued, part 42)
The joy of the Lord (v. 1). Hannah was praying and rejoicing at the same time! She was thinking of God's blessing to the nation of Israel as well as to herself and her home. When prayer is selfish it isn't spiritual and it does not honor the Lord. Hannah knew in her heart that God was going to do great things for His people and that her son would play an important part in accomplishing God's will. Her worship came from her heart and was saturated with the joy of the Lord.
Hannah rejoiced because this holy God is a just judge of the actions of His people. Unlike the people involved in human judicial proceedings, the Lord knows everything and is able to weigh us and our actions accurately. He weighed Belshazzar and found him "wanting" (Dan. 5:27). The Lord weighs our motives (Prov. 16:2) and our hearts (24:11–12), and His scales are accurate. Like Hannah, we may be misunderstood and maligned by people, but the Lord will always act justly.
The word "horn" in verses 1 and 10 symbolizes strength or a strong person (see Ps. 75:4–5, 10; 89:17, 24; 92:10; 132:17). To have your "horn exalted" meant to receive new strength from God and be especially helped by Him at a time of crisis. An "enlarged mouth" means a mouth boasting of God's victory over His enemies. Defeated people have to keep their mouths shut, but those who share God's victory have something to talk about to the glory of God.
The grace of the Lord (vv. 4–8a). God is holy and just and is always true to His Word and His character. But He is also merciful and gracious and often does things that catch us by surprise. Hannah described some of His acts and affirmed that the Lord turned everything upside down! The "Song of Mary" (The Magnificat) in Luke 1:46–55 expresses some of these same truths.
"I rejoice in thy salvation" suggests more than Hannah's being delivered from barrenness. Hannah sees this miracle as the beginning of new victory for Israel who time after time had been invaded, defeated, and abused by their enemies (Judg. 2:10–23). But the word "salvation" is yeshua—Joshua—one of the names of the promised Messiah. King David would be God's yeshua to deliver Israel from her enemies, and Jesus, the Son of David, would be God's yeshua to deliver all people from the bondage of sin and death.
The mighty warriors fail while the stumbling weaklings win the battle (1 Sam. 2:4; see Eccl. 9:11). The rich people with plenty of food are looking for something to eat and are willing to labor for it, while the poor, hungry people have more than they need (1 Sam. 2:5a). The barren woman gives birth to seven children, while the woman with many children is exhausted and feeble and can't even enjoy her family (v. 5b). The truth in this statement is reflected in the fact that Hannah bore five more children (v. 21).
Because He is sovereign, the Lord is in charge of life and death and everything in between (v. 6). He can rescue us from the grave or permit us to die. If He allows us to live, He can make us rich or poor, exalted or abased, for He knows what's best. This doesn't suggest that people should meekly comply with difficult circumstances and do nothing about them, but that we can't change these circumstances without the Lord's help (Deut. 8:18). In His grace, God can choose the poor and raise them up to sit among the princes (see Ps. 113:7–8 and Luke 1:52). He takes them from the dust and the garbage heap and puts them on glorious thrones! But isn't that what God did for Jesus (Phil. 2:1–10) and what Jesus did for us when He saved us (Eph. 2:1–10)? Indeed, because of the cross, the Lord has "turned the world upside down" (Acts 17:6), and the only people who have clear vision and true values are those who have trusted Jesus.
The majesty of the Lord (vv. 2–3). It's good for us to begin our praying with praising, because praise helps us focus on the glory of the Lord and not on the greatness of our needs. When we see the greatness of God, we start to see life in perspective. Hannah knew the character of God and exalted His glorious attributes. She began by affirming His holiness and uniqueness. The two go together because in both Hebrew and Greek the word "holy" means "wholly other, set apart, separated." Orthodox Jews confess daily, "Hear, O Israel: the Lord our God is one Lord" (Deut. 6:4). There is no other God, and whenever Israel turned to idols for help, they lost the blessing of the Lord.
The "Rock" is one of the repeated images of the Lord in the Scriptures. It's found in the "Song of Moses" (Deut. 32:4, 15, 18, 30–31, 37) and in David's song (2 Sam. 22:32). The rock speaks of the Lord's strength, stability, and steadfastness and magnifies the fact that He does not change. We can depend on Him, for His character is unchangeable and His promises never fail. "For I am the Lord, I change not" (Mal. 3:6).
The protection of the Lord (vv. 8b–10a). God has established the world so that it can't be moved, and what happens on our planet is under His watchful care.5 We may think that God has abandoned the earth to Satan and his demonic powers, but this is still our Father's world (Ps. 24:1–2), and He has set His King
The Lord is also "a God of knowledge" (1 Sam. 2:3), so people had better be careful what they say and how they say it. There's no place for pride and arro-
1 Samuel 2
described worthless people who openly practiced lawlessness (Deut. 13:13; Judg. 19:22; 1 Sam. 25:25; Prov. 16:27). In 2 Corinthians 6:15, Paul uses Belial as a synonym for Satan. The law stated precisely what portions of the sacrifices belonged to the priests (Lev. 7:28–36; 10:12–15; Deut. 18:1–5), but the two brothers took the meat that they wanted and also took the fat parts that belonged to the Lord. They even took raw meat so they could roast it and not have to eat boiled meat. They "abhorred the offering of the Lord" (1 Sam. 2:17) and "trampled on" (scorned) the Lord's sacrifices (v. 29). Hophni and Phinehas not only showed disrespect for the sacrifices on the altar, but they also had no regard for the women who served at the door of the tabernacle (v. 22; Ex. 38:8). Instead of encouraging them in their spiritual walk, the two brothers seduced them. These women were not official servants appointed by the law but were volunteers who assisted the priests and Levites. Perhaps they helped care for the little children who came with the adult worshippers, or they may have been there just to be close to the presence of the Lord. Ministerial immorality is in the news today, and it's a tragic thing, but it's really nothing new.
on heaven's throne (Ps. 2:7–9). As God's people walk on this earth and walk in the light, the Lord will guard and guide their steps, but the wicked will walk in spiritual darkness because they depend on their own wisdom and strength. It may seem that the wicked "have it made," but one day the storm of God's wrath will burst upon them in fierce judgment. God is longsuffering with those who resist Him, but their day is coming.
The reign of the Lord (v. 10b). This is a remarkable statement that the Lord will give an anointed king to Israel and strengthen him to serve Him and the nation. Hannah certainly knew the law of Moses because in them she found the promises of a future king. God told Abraham and Sarah that kings would come from them (Gen. 17:6, 16), and He repeated this promise to Jacob (35:11). In his last words to his sons, Jacob announced that Judah would be the royal tribe (49:10); and in Deuteronomy 17:14–20, Moses gave instructions concerning a future king. When Israel asked for a king, God was prepared to grant their request. In many respects, King David fulfilled this prophecy, but the ultimate fulfillment is in Jesus the Christ ("Anointed One") who will one day sit on David's throne and rule over His glorious kingdom (Luke 1:32–33, 69–75).
In contrast to the wickedness of Eli's sons is the faithfulness of Samuel (1 Sam. 2:18–21). He was somewhat of an apprentice priest, learning the work of the sanctuary, and even wore a linen robe with an ephod (vest) over it, just as the adult priests and Levites did. Each year when his parents came to Shiloh, his mother would bring a new set of garments for the growing lad. In Scripture, garments often speak of the spiritual life (Isa. 61:10; Zech. 3:1–5; Eph. 4:22–32; Col. 3:8–17; 1 Peter 5:5), and a change of clothing symbolizes a new beginning (Gen. 35:2; 41:14; 45:22; Ex. 19:10; Rev. 3:18). Each year's new garments spoke not only of a boy growing physically but also spiritually (1 Sam. 2:21), and this reminds us of our Lord who "increased in wisdom and stature, and in favor with God and men" (Luke 2:52 nkjv).
Hannah and Elkanah left their son in Shiloh and returned to Ramah with joyful hearts and great expectation to see what the Lord would do. What a wonderful thing it is when a husband and wife are dedicated to the Lord, worship Him together, pray together, and trust His Word. Hannah went to the place of worship with a broken heart, but the Lord gave her peace because she prayed and submitted to His will.
God judges sin (2:12–36) Up to this point, the focus has been on Elkanah and his family (1:1–2:11), but now it will shift to Eli and his family (2:12–3:21). Throughout this section, you will see a deliberate contrast between Samuel and the two sons of Eli, Hophni and Phinehas. Eli's sons "abhorred the offering of the Lord" (2:17), but "Samuel ministered before the Lord" (v. 18). The two brothers committed evil deeds at the tabernacle and invited God's judgment, but Samuel served at the tabernacle and grew in God's favor (v. 26). The priestly line would end in Eli's family, but Samuel would be called of God to carry on a holy priesthood (2:34—3:1). From the human viewpoint, it looked as though Eli's evil sons were getting away with their disobedience, but God was preparing judgment for them while He was equipping His servant Samuel to continue His work.
B.The failure of Eli—2:12–36
God was about to bring judgment to the house of Eli, but the Lord blessed Elkanah and Hannah and their house, for He gave her five more children (1 Sam. 2:21; see Ps. 113:9). This was the gracious gift of God and an answer to the prayer of Eli (1 Sam. 2:20) who was pleased with Samuel and grateful for his ministry. Hannah gave one child to the Lord and the Lord gave back five!
God's judgment disregarded (1 Sam. 2:22–26). Godly people told Eli about his sons' sins, and he spoke to them about their conduct, but it did no good. He wasn't much of a godly father or spiritual leader, and his sons disregarded his warnings. It's tragic when a father—and a spiritual leader at that—loses his influence over his own family and can only wait for God's hand of judgment to fall. Lot lost his influence with his family (Gen. 19:12–14), and after David sinned with Bathsheba, his influence over his sons was greatly weakened. Hophni and Phinehas had no respect for
God's judgment deserved (vv. 12–21). Since Eli was an old man with failing vision (4:15), he left the work of the tabernacle to his two sons, and they took advantage of their father by doing what they pleased. Hophni and Phinehas did not personally know the Lord but were "sons of Belial," a Hebrew term that
1 Samuel 2—3
he had cooperated with David's son Adonijah in his attempt to seize the throne. Solomon appointed Zadok to serve as high priest, and he was of the house of Eleazar. (See 1 Kings 2:26–27, 35.) In the list of Jewish high priests in 1 Chronicles 6:3–15, the names from Eli to Abiathar are missing. By confirming Zadok as high priest, Solomon fulfilled the prophecy given by the man of God nearly a century and a half before.7
the Lord or for the office of their father the high priest, so all God could do was judge them and replace them with faithful servants.
God's judgment declared (vv. 27–36). An anonymous "man of God" appeared at Shiloh to declare the terms of God's judgment on Eli and his family. The title "man of God" is used some seventy times in the Old Testament and usually refers to a prophet sent by the Lord. First, the prophet dealt with the past (vv. 27–28) and reminded Eli that his position as high priest was a gift of God's grace. The Lord had chosen Aaron to be the first high priest and given him the privilege of passing this honor on to his eldest son (Ex. 4:14–16; 28:1–4). It was a privilege for the high priest and his sons to offer sacrifices on the brazen altar, burn incense on the golden altar, wear the sacred garments, and eat of the holy offerings. Then the messenger focused on the present (1 Sam. 2:29) and accused Eli of putting his sons ahead of the Lord and sharing in their sins. (The "you" at the beginning of v. 29 is plural and includes Eli with his sons.) To tolerate sin and not deal with it severely is to participate in that sin. As high priest, Eli had the authority to discipline his sons, but he refused to do so. "Do not share in the sins of others" (1 Tim. 5:22 niv). If Eli had been a man of God, concerned for the glory of God, he would have remonstrated with his sons and called them to repent, and if they refused, he would have replaced them.
But the future wasn't all bleak, for the man of God announced that God would raise up a faithful priest who would please God's heart and do God's will (1 Sam. 2:35). The immediate reference is to Zadok, but ultimately it points to Jesus Christ who alone could have a "sure house" and be God's anointed priest "forever." Our Lord came from the tribe of Judah, so He had no connection with the house of Aaron, but was made a high priest after the order of Melchizedek (Heb. 7—8).
God rewards faithfulness (3:1–21) Once again we see the contrast between the wickedness of Eli's family and the faithfulness of the boy Samuel (v. 1). He ministered before the Lord under the guidance of Eli at a time when God wasn't speaking to His people very often. The spiritual leaders were corrupt, and God's people weren't obeying His law anyway, so why should God say anything new to them? It was a tragic day in the nation of Israel when the living God no longer sent His people signs and prophetic messages (Ps. 74:9; Ezek. 7:26; Amos 8:11–12; Mic. 3:6). The silence of God was the judgment of God.
C.The call of Samuel—3
The burden of the prophet's message was centered on the future (1 Sam. 2:30–36). God had given the priesthood to Aaron and his descendants forever, and nobody could take this honor (Ex. 29:9; 40:15; Num. 18:7; Deut. 18:5). However, God's servants can't live any way they please and expect the Lord to honor them, for "them who honor me I will honor" (1 Sam. 2:30). The privilege of the priesthood would remain with the tribe of Levi and the house of Aaron, but God would take it away from Eli's branch of the family. Eli's descendants would become weak and die off and there would be no more old men like Eli in the family. They would have to beg for their food and would plead for an opportunity to serve (v. 36). In David's day the descendants of Eleazar outnumbered those of Ithamar at least two to one (1 Chron. 24:1–5), so Eli's family did slowly die out. But even worse, very soon Eli's two pampered sons would die on the same day. Even the tabernacle would experience distress (1 Sam. 2:32 niv), which turned out to include the capture of the ark and ultimately the moving of the tabernacle from Shiloh to Nob (21:1–6; Jer. 7:14). However, at Nob many of the priests were slain by Doeg, which was a partial fulfillment of this prophecy.
But God was about to change the situation and speak His precious Word to a young boy who would listen and obey.
An attentive ear (vv. 1–9). Samuel was probably twelve years old when the Lord spoke to him one night as he lay in the tabernacle "annex" where Eli was also sleeping. The "lamp of God" was the seven-branched golden candlestick that stood in the holy place before the veil, to the left of the golden altar of incense (Ex. 25:31–40; 27:20–21; 37:17–24). It was the only source of light in the holy place, and the priests were ordered to keep it burning always (27:20) and to trim the wicks when they offered the incense each morning and evening (30:7–8). The lamp was a symbol of the light of God's truth given to the world through His people Israel. Alas, the light of God's Word was burning dimly in those days, and God's high priest was barely able to see! The ark was there, containing the law of God (25:10–22; 37:1–9; Heb. 9:1–5), but the law was not honored by God's people.
The Lord spoke to Samuel four times (1 Sam. 3:4, 6, 8, 10), and the first three times, Samuel thought it was Eli calling him. One of the marks of a faithful servant is an attentive ear and an immediate response. But Samuel had never heard God's voice, so he didn't know who was calling to him. Like Saul of Tarsus, Samuel's call and conversion occurred at the same time, except that Samuel's experience was at night while Saul saw a blazing light when he heard God's voice (Acts 9:1–9).
Eli descended from Aaron through Ithamar, Aaron's fourth son, but God would abandon that line and turn to the sons of Eleazar, Aaron's third son and successor in the high priesthood.6 Under David, both Zadok and Abiathar served as high priests (2 Sam. 8:17), but when Solomon became king, he removed Eli's great-great grandson Abiathar from the high priesthood because
1 Samuel 3
would perish in one day and his family would lose the privilege of the priesthood, so what was there to live for? God had chosen Samuel to be judge, priest, and prophet, so the light of truth would keep burning in Israel. All the old man could do was to wait patiently for the sword to fall.
Eli was discerning enough to realize that God was speaking to the boy, so he told him how to respond.
An obedient will (vv. 10–14). Samuel obeyed Eli, went back to his sleeping place, and waited for the voice to come again. This time God spoke the boy's name twice, for the Shepherd calls His sheep by name and gets their attention (John 10:3, 14).8 Not only that, the Lord came and stood near Samuel as He spoke to him. This experience wasn't a dream or a vision but a manifestation of the presence of the Lord. Samuel's response was, "Speak, for your servant is listening" (1 Sam. 3:10 niv), and he left out the word, "Lord" (see v. 9). Why? Samuel didn't yet have a personal knowledge of the Lord (v. 7), so he couldn't know whose voice it was that had spoken to him. Perhaps he was being careful not to accept it as the voice of Jehovah when he had no way to be sure.
Eli had his faults as we all do, and we must appreciate his positive attitude toward young Samuel, his successor as the spiritual leader in Israel. It isn't every veteran servant who can graciously lay down his tools and let the young apprentice take over. Until the very end of his life, Eli at least had a concern for the ark of God and the future of the nation, and the news of Israel's defeat and the capture of the ark caused his death. If Eli had shown some of this concern when his sons were young like Samuel, things would have been different.
A godly walk (vv. 19–21). For the second time we're told that Samuel grew (2:21; 3:19), but the affirmation is added, "the Lord was with him." This statement will also be made about youthful David (16:18; 18:12, 14). The Lord was against Eli and his sons, but His blessing was upon Samuel and his ministry. Unlike the other judges, Samuel's words and influence would reach the entire nation. The people recognized that God had called Samuel to be a prophet and declare the Word of God and the will of God. Once again, the Lord appeared from time to time at Shiloh and revealed Himself to His prophet. Israel was about to experience a new beginning that would lead to new challenges and dangers as well as new blessings and victories.
Because Samuel was obedient to God and to Eli, he heard the message from the Lord and learned what God planned to do. This was certainly a weighty message to give to a young boy, but in so doing, perhaps God was rebuking the spiritual lethargy of the adults, for to which of them could God give this message? When God can't find an obedient adult, He sometimes calls a child. "And I will make mere lads their princes" (Isa. 3:4 nasb).
Samuel didn't know the message the unknown prophet had delivered to Eli, but the message God gave him confirmed it. The Lord would judge the house of Eli because Eli's two sons "made themselves vile [contemptible]" and Eli did nothing to restrain them. Though Eli and his sons were priests, they could offer no sacrifice that would atone for their sins! Their sins were deliberate and defiant, and for such sins no sacrifice could be offered (Num. 15:30). Not only had they defiled themselves, but they had also defiled the priesthood. The Lord had been longsuffering toward the house of Eli, but they hadn't repented and turned from their sins; now it was too late.
Notes 1 Ramah means "height" and Ramathaim means "the two heights." A number of cities had "ramah" in their names (Josh 13:26; 19:29; 21:38; Judg. 4:5; 1 Sam. 30:27), but it's likely that Elkanah and his family lived in Ramathaim ("double heights") on the border of Benjamin and Ephraim. Elkanah was a Levite by birth but an Ephraimite by residence. 2 The niv and nasb both read "a double portion" and the NLT says "a special portion," but some students translate 1:5 "only one portion." It seems, however, that Elkanah was trying to show special love to his wife at a difficult time, so the gift must have been special. 3 Psalm 99:6 and Jeremiah 15:1 identify Samuel as a man of prayer, and he's named in Hebrews 11:32 as a man of faith. For instances of special prayer on his part, see 1 Samuel 7:8–9; 8:6; 12:18–19, 23; 15:11. 4 In her brief speech recorded in 1:25–28, Hannah frequently used different forms of the Hebrew word sa-al, which means "asked" and is a basis for the name "Samuel." The word "lent" in v. 28 (kjv) means "given." Hannah's surrender of Samuel to the Lord was final. 5 Of course, the earth isn't resting on the tops of pillars. This is poetic language based on the architecture of that day. See also Job 38:4; Psalm 75:3; 82:5; 104:5; Isaiah 24:18. 6 There is no record in Scripture how the high priesthood moved from Eleazar's line to Ithamar's and hence eventually to Eli.
A humble heart (vv. 15–18). Samuel had heard the voice of God and received the message of God, but he still got up early and went back to his old tasks. He opened the doors of the sanctuary so the people could come to sacrifice,9 and he said nothing to Eli about what God had told him. This shows remarkable maturity on the part of a young boy. Most youths would have been proud of their experience with the Lord, rushed around delivering the message, and would not have stooped to open doors. It was only when Eli commanded him that Samuel related the message of judgment that God had given to him.
Was Eli's response to the message active submission or passive resignation to something that couldn't be changed? I vote for resignation, the same attitude that Hezekiah displayed when Isaiah told him his foolish actions would one day bring ruin to the kingdom of Judah (Isa. 39). Eli was an old man who had not been a good father or a faithful priest, and he had already been warned that judgment was coming. His two sons
1 Samuel 4
neighbors? If the elders had recalled the terms of God's covenant, they would have realized that this shameful defeat was caused by Israel's disobedience to God's law (Lev. 26:39; Deut. 28:25).
7 The priests who serve in the temple during the kingdom age will be from the family of Zadok (Ezek. 40:45–46; 43:19; 44:10–16). 8 The repetition of names when God speaks is also found when the Lord spoke to Abraham (Gen. 22:11), Moses (Ex. 3:4), Martha (Luke 10:41), and Paul (Acts 9:4; 26:14). 9 Samuel would have a ministry of "opening doors" for others. He opened the doors of kingship to Saul, who failed to use it for God's glory, and also to David, who used his position to serve God and the people. Samuel established a school of the prophets and opened doors of ministry to the men God sent to him. He opened the doors to a new beginning for the nation of Israel that was at low ebb both spiritually and politically.
The Lord had clearly told them how to fight their wars (Deut. 20), but instead of searching their hearts and confessing their sins, the people decided to imitate Moses and Joshua and take the ark of the covenant into the battle with them. (See Num. 10:33–36; Josh. 3—4 and 6.) But this approach was merely "using God" to accomplish their own purposes. Unlike Moses and Joshua, they didn't seek the will of the Lord, they weren't walking by faith, and they certainly weren't seeking to glorify God. Even worse, the two wicked priests Hophni and Phinehas would be carrying the holy ark of God! How could God bless two sinful men whom He had already consigned to judgment (1 Sam. 2:29, 34—4:4,17)? But Israel's hope was that the presence of the ark would save the Jews from the hand of their enemies.2
CHAPTER TWO 1 Samuel 4—6 ISRAEL'S DEFEAT—GOD'S VICTORY T
When Hophni and Phinehas appeared in the camp carrying the ark of God, the soldiers and elders shouted enthusiastically, but their carnal self-confidence was just the prelude to another defeat. The ark may have been with them in the camp, but the Lord was against them. Their joyful shout may have bolstered their spirits, but it was no guarantee of victory. All it did was motivate the Philistine army to determine to fight harder and win the battle, which they did, killing 30,000 Jewish soldiers. God will not be "used" just to make sinful people achieve their own selfish purposes. God's promise is, "Them who honor me I will honor" (2:30).
he ark of the covenant is mentioned at least thirtyfive times in these three chapters and represents Jehovah God, the central person in all of Israel's history. The ark was the most important piece of furniture in the tabernacle and resided in the Holy of Holies. In the ark were the two tablets of the law, and on it was the golden "mercy seat" where God's glorious presence dwelt. This was the throne of God from which He spoke to His people (Ex. 25:10–22). To the eye of faith, God is very evident and active in all the events recorded in these chapters. None of these events happened by accident; they were all part of God's plan to chasten His people, judge sinners, and eventually establish His anointed king
D.The rescue of the ark—4—6
The ark was taken (v. 11a). Five times in verses 11–22 you find the phrase "the Ark of God was [is] taken" (vv. 11, 17, 19, 21–22). Never in the history of Israel had the ark of God ever fallen into enemy hands! So holy was the ark that it was kept behind the veil in the tabernacle and seen only by the high priest on the annual day of Atonement (Lev. 16). When the Jewish camp moved during the nation's years of wandering, the first thing the high priest did was cover the ark with the veil (Num. 4:5–6), and only then would he attend to the other pieces of furniture.
The faithful Word of God (4:1–22) No sooner does God begin to reveal His Word to His people than the enemy shows up to attack them. The Philistines are mentioned in Scripture as early as the days of Abraham (Gen. 21:32; see 10:14), and in the books of Samuel they're mentioned over 150 times. They were originally a seagoing people from the Aegean region who invaded the territory along the Mediterranean coast (Phoenicia) and sought to control all of the land we know as Palestine. (The name "Palestine" is a form of the word "Philistine.") The Philistines were very distressed when Israel conquered the Promised Land and many times attempted to drive them out. It's likely that this particular battle was Israel's response to one of those Philistine invasions.
The ark of God was the throne of God (2 Sam. 6:2 niv; also Ps. 80:1 and 99:1), but now God's throne was in enemy territory! The Jews had forgotten that the ark was God's throne in Israel only if Israel was submitted to Him and obedient to His covenant. Anything else was nothing but ignorant superstition, like people trusting good-luck charms. It wasn't a sin to take the ark into battle if the people were truly devoted to the Lord and wanted to honor Him. God put the ark into pagan hands, but Eli's two sons had lived like pagans while ministering before the ark, so what was the difference? God would use the ark to teach both the Jews and the Philistines some important lessons.
Israel was defeated (vv. 1–10). Aphek was a northern Philistine city about three miles west of the Jewish city of Ebenezer ("stone of help").1 Shiloh lay about twenty miles east of Ebenezer. In their initial confrontation, the Philistines defeated Israel and killed 4,000 men, and the elders of Israel were perplexed over this defeat. Wasn't Israel God's chosen nation, and didn't He give them the land as their possession? Then why was Israel defeated by their idol-worshipping
The two priests were slain (v. 11b). This fulfilled the Word of God spoken to Eli by the anonymous
1 Samuel 4—5
Philistines eventually returned the ark and it remained first in Beth-Shemesh and then Kiriath Jearim (1 Sam. 6:13–21). The priests must have constructed some kind of tabernacle at Nob (1 Sam. 21:1ff.), but in Solomon's day, it was at Gibeon (1 Chron. 21:29; 1 Kings 3:4). Eventually Solomon incorporated the tabernacle into the temple which he built (2 Chron. 5:5).
prophet (2:27–36) and to Samuel when he was called by the Lord (3:11–18). God had been longsuffering with Hophni and Phinehas as they desecrated His sacrifices and defiled His people, but now their time was up and their sins had found them out.
The high priest died (vv. 12–18). Eli knew that his sons had entered the Holy of Holies and taken the ark to the battlefield, but he was unable to stop them, just as he had been unable to control them in past years. He wasn't worrying about his sons as he sat in his special seat by the tabernacle; he was trembling for the safety of the ark of God. But didn't Eli realize that God was still on the heavenly throne even if His earthly throne had been cheapened and transformed into a good-luck charm? Wasn't the Lord able to protect His own furniture and His own glory?
The wicked sons of Eli thought their scheme would save the glory of God, but it only took the glory of God away!
The vindicating power of God (5:1–12) The five key cities of the Philistines were Ashdod, Gaza, Ashkelon, Gath, and Ekron, and each had a ruler or "lord" (6:16–17). The Philistines first put the ark into the temple of their god Dagon in Ashdod as evidence that Dagon was stronger and greater than Jehovah. At the beginning of the battle, the Philistines were frightened when they heard that the God of Israel was in the camp, but now they were making fun of Him and exalting their own gods. In their mythology, Dagon was the principal god of the Philistines and the father of Baal, the storm god, whose worship brought so much trouble to Israel.
The messenger ran first to the busiest part of Shiloh and delivered the sad news of Israel's defeat, and the people's loud lamenting caught Eli's attention. The messenger ran to Eli to gave him the bad news: Israel was defeated, there was a great slaughter, Hophni and Phinehas were both slain and—as if saving the worst news for the last—the ark of God had been taken by the Philistines. Eli must have suffered a stroke or a heart attack, for he fell back, broke his neck, and died. He was "a heavy man,"3 probably caused by eating too much meat from the sacrifices (2:29) and leading a sedentary life. The death of Eli and his two sons was the beginning of the fulfillment of God's prophecy that Eli's branch of the priesthood would be destroyed and a new line introduced.
However, Dagon didn't have a chance, for Jehovah God was and is well able to take care of Himself! The next morning, the worshippers found Dagon prostrate before the ark like one of the worshippers. Like every dead idol, Dagon had to be righted again (Ps. 115), but things were even worse the next morning. The stump of Dagon was prostrate before the ark of the covenant, but his head and hands had been cut off and placed at the threshold of the temple! But that wasn't the end, for the Lord not only humiliated the god of the Philistines, but he judged the people who worshipped that god. When the Philistines captured the ark and arrogantly treated the Lord as though He were just another god, they invited the judgment of God.
The glory of God departed (vv. 19–22). The wife of Phinehas had more spiritual insight than her fatherin-law, her husband, and her brother-in-law. The two brothers used the ark as a good luck charm, Eli was concerned with the safety of the ark, but she was burdened for the glory of God. She named her son Ichabod—"the glory is gone"—and then she died.4 The presence of God's glory in the camp was a special sign that the Israelites were the people of God (Ex. 40:34; Rom. 9:4), but now the glory had departed and God's special favor was gone. When King Solomon dedicated the temple, the glory of God returned (1 Kings 8:10), but before the destruction of Jerusalem, the prophet Ezekiel saw the glory leave the temple and the city (Ezek. 8:4; 9:3; 10:4, 18; 11:22–23). Ezekiel also saw the future millennial temple and the return of the glory of God (Ezek. 43:1–5). The glory of God didn't return to this earth until the birth of Jesus Christ, the Savior of the world (Luke 2:8–11; John 1:14). Today, God's glory dwells in His people individually (1 Cor. 6:19–20) and in His church collectively (Eph. 2:19–22).
When you put the evidence together, it seems that the Lord sent infected mice or rats (1 Sam. 6:4) among the people and spread a terrible plague. According to the covenant, the Lord should have sent this affliction on the unbelieving Jews (Deut. 28:58–60), but in His grace, He punished the enemy. Some students believe this was the bubonic plague and that the people experienced painful inflammatory swellings of the lymph glands, especially in the groin. Others think it was a plague of tumors, perhaps severe hemorrhoids (see 1 Sam. 5:9), although it's difficult to understand the part the rats played in this affliction. Whatever the punishment was, it pained and humiliated the Philistines who attributed their suffering to the presence of the ark.
But the five lords of the Philistines were anxious to preserve the glory of their victory. If they could prove that the calamity was a coincidence, they could retain the ark and continue to magnify Dagon's superiority over Jehovah. The easiest way to do this was to move the ark to another city and see what happened, so they took it to Gath—and the same thing happened! Then
So significant was this tragic event that Asaph the psalmist included it in one of his psalms (Ps. 78:60–61). But he tells us that much more happened than the capture of the ark by the Philistines, for the Lord abandoned the tabernacle at Shiloh and allowed the enemy to destroy it (Jer. 7:12–14; 26:6, 9). The
1 Samuel 5—6
"The ox knows its owner and the donkey its master's crib" (Isa. 1:3 nkjv). They crossed the border and came to the priestly city of Beth-Shemesh (Josh. 21:13–16) where the men were working in the fields harvesting the wheat. They joyfully welcomed the return of the ark, and the Levites took it off the cart and put it on a great stone in the field.
they carried it to Ekron, where the people protested and told them to take it elsewhere! God killed a number of citizens ("deadly destruction") and also sent a painful plague to the people of Ekron just as He had done to the inhabitants of Ashdod and Gath. God had vindicated Himself and proved that it was His hand that had destroyed the statue of Dagon and that brought affliction to the Philistine people. Nobody could call the eruption of these plagues a mere coincidence. But the lords of the Philistines still had to figure out how to get rid of the ark without humiliating themselves and perhaps bringing more judgment on their land.
Grateful that the throne of God had been restored to His people, the Levites offered the cows as burnt offerings to the Lord, and in their joy ignored the fact that only male animals could legally be offered (Lev. 1:3). Other men from the city brought additional sacrifices. They also put the golden gifts on the rock and offered them to the Lord. Since Shiloh had been destroyed and there was no sanctuary available for worship, they used the large rock as an altar, and the Lord accepted their offerings. What the Lord is looking for is a broken and contrite heart, not a slavish obedience to the letter of the law (Ps. 51:15–17). The enemy was near at hand (1 Sam. 6:16) and the Jewish men didn't dare leave the place to which God had directed the cows.
The wise providence of God (6:1–18) The experiences described in 5:1–12 occurred during a period of seven months, at the end of which the five lords decided it was time to get rid of the ark. They wouldn't admit it, but Jehovah had vindicated Himself before the Philistines and humiliated their false god. Still wanting to save face, the lords sought some way to send the ark back to Israel without directly involving themselves or their people.
God had done what Dagon could never do: He guided the cows, kept their attention on the right road, overcame their desire to go to their calves, and brought them to the priestly city of Beth-Shemesh. His providence rules over all. Alas, the priests and Levites didn't do their job well, and what should have been a great cause for joy turned out to be a cause of sorrow because of man's foolishness. Eventually the ark would be given a safe resting place until King David would move it to a specially prepared place in Jerusalem (2 Sam. 6:12ff.).
Man proposes (vv. 1–9). The Philistine wise men came up with a scheme that would test the God of Israel one more time. If Jehovah, represented by the ark, was indeed the true and living God, let Him take the ark back to where it belonged! The lords set up a plan that would absolve them of responsibility and blame. They would take two cows that had calves and separate them from the calves. They would hitch the cows to a new cart, put the ark on the cart, and turn the cows loose. If the cows didn't move at all, or if they went to their calves, it would be "proof" that the God of Israel wasn't in control and the Philistines had nothing to fear. If the cows meandered all over without any sense of direction, the lords could draw the same conclusion. The situation being what it was, the cows would probably head for their calves, because that was the natural thing to do. The cows needed to get rid of their milk and the calves needed the nourishment.
The holy wrath of God (6:19–20) The men of Beth-Shemesh should have covered the ark, because it wasn't supposed to be seen by anyone except the high priest, and this mistake was costly. Some of the people became curious and looked into the ark and were slain. If the pagan Philistines were judged for the way they treated the ark, how much more responsible were the Jews who knew the law and were living in a Levitical city!
But that wasn't all. The wise men decided that the nation had to send "appeasement gifts" to Jehovah in the form of golden models of the mice and the tumors. If the cows didn't head for Israelite territory, the Philistines could always reclaim their gold. If the cows went over the border into Israel, the Lord would be appeased and wouldn't send Philistia any more plagues. This plan enabled the Lord to receive glory without the lords of the Philistines being embarrassed. When you consider that the cows were nursing their calves and lowing for them, and that the cows had never drawn a cart before, the odds were that they wouldn't go down the road that led from Ekron to Beth-Shemesh. The five lords and their wise men had it all figured out.
Students have debated the accuracy of the number of people who were killed, because 50,000 seems too high for a town like Beth-Shemesh. Some make the number only 70 and say that the 50,000 is a scribal error, and perhaps it is. The Hebrews used letters for numbers and it would be easy for a copyist to make a mistake. Others include in the 50,000 the 4,000 plus "the great slaughter" (4:17) on the battlefield, but the text specifically says it was the irreverent people who looked into the ark who were slain. (See 1 Sam. 6:19; Lev. 16:13; Num. 1:50–51; 4:5, 16–20.) It isn't likely that 50,000 people lined up and passed by the ark, for the people queued up would have scattered when the first viewers were killed. Perhaps they were slain later. Certainly the Levites would have protected the ark from the curious, for they knew the penalties for breaking the law of God. That 70 men were judged
God disposes (vv. 10–18). But they were wrong. The lords of the Philistines didn't know the true and living God, but the cows did, and they obeyed Him!
1 Samuel 6—7
isn't difficult to believe, but 50,000 seems extravagant. However, since we don't know the population of Beth-Shemesh and its environs, we can't pass judgment on the text. One day an archeologist may solve the problem for us.
enemy" is found in 4:3; 7:3, 8. The Philistines spoke about "the hand of these mighty gods" (4:8), and "the hand of the Lord" is mentioned in 5:6–7, 9, 11; 6:3, 5, 9; and 7:13. 3 The Hebrew word kabod shows up frequently in this account. It means "heavy" but also can mean "honor, glory, respectful" (people of "weight"). Eli was "heavy" but he wasn't "weighty" when it came to character and godliness, what Paul called the "weight of glory" (1 Cor. 4:17). 4 Rachel named her second son "Ben-oni," which means "son of my sorrow," but Jacob changed it to Benjamin" which means "son of my right hand" (Gen. 35:16–18).
While God doesn't live in our church buildings or in any of its furnishings (Acts 7:48–50), we do want to show respect for anything dedicated to the the glory of God. The awesome event described here certainly warns us against religious curiosity and lack of reverence for the Lord. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). In today's Western society, with its informality and lack of respect for the sacred, it's easy even for believers to get so "chummy" with the Lord that they forget He is "high and lifted up."
CHAPTER THREE 1 Samuel 7—11 THE CALL FOR A KING T
The merciful grace of God (6:21—7:2) The Lord could have withdrawn Himself from His people, but instead, He graciously allowed the ark to be taken about ten miles to Kiriath Jearim where it remained in the home of Abinadab. The men of the city consecrated Abinadab's son Eleazar to guard the ark. This was undoubtedly a Levitical family, for after what had happened to the men of Beth-Shemesh, the men weren't likely to take any more chances by breaking the law! The ark remained in Kiriath Jearim for perhaps a century, for the battle of Aphek was fought about 1104 BC, and David brought the ark to Jerusalem in about 1003 BC (2 Sam. 6). The ark had been in the home of Abinadab twenty years when Samuel called an assembly of the people to turn from their sins and seek the Lord (1 Sam. 7:3).
he ark of the covenant was now out of enemy hands and resting in the house of Abinadab in Kiriath Jearim in the territory of Benjamin (1 Sam. 1—2; Josh. 18:28). Shiloh had been destroyed by the Philistines and was no longer the location of the sanctuary of the Lord, and many years would pass before the ark would be moved to Jerusalem by King David (1 Chron. 15). But having the ark in Jewish territory didn't automatically solve Israel's problems, for during those twenty years when the ark was in Abinidab's house, a new generation had arisen and was crying out for radical changes in Israel's government. For centuries, the people of Israel had looked to Jehovah as their King, but now they asked the Lord to give them a king just like the other nations. It was a critical time in the history of Israel, and it took the prayers and guidance of Samuel to bring them safely through this dangerous time of transition.
The ark of the covenant represented the presence of the Lord with His people and the rule of the Lord over His people. The Lord had every right to abandon His sinful people, but He graciously remained with them, though not in the special tabernacle He had commanded them to build. It was a difficult time for the Jews, for they were not a united people, nor were they a godly people. Israel thought that their problems would be solved if they had a king like the other nations, but they would discover that having their own way would lead them into greater problems. God still gives His best to those who leave the choice with Him.
E.The new spiritual beginning—7
Seeking the Lord (7:3–17) Samuel discerned that the people were restless and wanting change, and he knew that times of transition bring out either the best or the worst in people. God called Samuel to build a bridge between the turbulent age of the judges and the new era of the monarchy, and it wasn't an easy task. There was one thing Samuel knew for certain: king or no king, the nation could never succeed if the people didn't put the Lord first and trust only in Him. That's why he called for a meeting at Mizpah, a city in Benjamin (Josh. 18:26), where he challenged God's covenant people to return to the Lord.
What the ark was to Israel, Jesus Christ is to God's people today; and when He is given His rightful place of preeminence in our lives, He will bless us and work on our behalf. "But in your hearts set apart Christ as Lord," is the way Peter explained it (1 Peter 3:15 niv). When Jesus Christ is Lord, the future is your friend, and you can walk through each day confident of His presence and His help.
They put away their false gods (vv. 3–4). Idolatry had been Israel's besetting sin. Jacob's family carried false gods with them (Gen. 35:2), and when the Jews were slaves in Egypt, they adopted the gods and goddesses of the Egyptians, and after the exodus, worshipped some of these idols during the wilderness journeys (Acts 7:42–43). Moses commanded Israel to destroy every evidence of Canaanite religion, but the people eventually lapsed back into idolatry and worshipped the gods of the
Notes 1 Obviously 1 Samuel was written after the events described, so the name "Ebenezer" is used here by anticipation. See 1 Samuel 7:12. However, it may have been another site with the same name. 2 The word "hand" is a key word in this story. The "hand of the
1 Samuel 7
prayer. "Some trust in chariots, and some in horses, but we will remember the name of the Lord our God" (Ps. 20:7). As we have seen, Samuel was a man of prayer (99:6), and God answered him that day. As he sacrificed the evening burnt offering, the Lord thundered against the Philistine soldiers and so confused them that it was easy for Israel to attack and defeat them. When we remember that Baal was the Canaanite storm god, it makes the power of God's thunder even more significant.
defeated enemy. Samuel specifically mentioned the Baals and Ashtoreths (1 Sam. 7:3–4). Baal was the Canaanite storm god to whom the Jews often turned when the land was suffering drought, and Ashtoreth was the goddess of fertility whose worship included unspeakably sensual activities. At Mount Sinai, the Jews didn't see a representation of God, but they heard His voice, and they knew that worshipping any image of their God was to practice false worship.
Putting away their false gods was only the beginning of their return to the Lord; the Jews also had to prepare their hearts for the Lord and devote themselves to the Lord alone (v. 3). This was in keeping with the first commandment, "You shall have no other gods before me" (Ex. 20:3 niv). An idol is a substitute for God—anything that we trust and serve in place of the Lord. The Jews gave themselves to idols of wood, stone, and metal, but believers today have more subtle and attractive gods: houses and lands, wealth, automobiles, boats, position and recognition, ambition, and even other people. Anything in our lives that takes the place of God and commands the sacrifice and devotion that belong only to Him, is an idol and must be cast out. Idols in the heart are far more dangerous than idols in the temple.
All the days of Samuel, the Lord kept the Philistines at a distance from Israel. Because of this victory, the Jews recovered cities they had lost in battle and even gained the Amorites as allies. Whenever God's people depend on their own plans and resources, their efforts fail and bring disgrace to God's name, but when God's people trust the Lord and pray, He meets the need and receives the glory. A man or woman of prayer is more powerful than a whole army! No wonder King Jehoash called the prophet Elisha "the chariots and horsemen of Israel" (2 Kings 13:14), a title Elisha had used for his mentor Elijah (2 Kings 2:12 and see 6:17). Do we have such men and women of prayer today?
They commemorated the victory (v. 12). The setting up of stones to commemorate significant events has been a part of the Hebrew culture since Jacob set up a memorial at Bethel (Gen. 28:20–22; 35:14). Joshua set up twelve stones in the midst of the Jordan (Josh. 4:9) and twelve more on the western bank at Gilgal to mark the place where the waters opened and Israel crossed into the Promised Land (vv. 4:1–8, 19–21). A great heap of stones in the Achor Valley reminded the Jews of Achan's disobedience (vv. 7:24–26), and another heap marked the burial place of the king of Ai (8:29). Another heap stood at a cave at Makkedah to mark where five kings had been defeated and slain (10:25–27). Before his death, Joshua set up a "witness stone" to remind the Israelites of their vow to serve the Lord alone and obey Him (24:26–28).
They confessed their sins (vv. 5–6). Samuel planned to lead the people in a time of worship and intercession for deliverance from their enemies, but if they had iniquity in their hearts, the Lord would not hear them (Ps. 66:18). It wasn't enough just to destroy their idols; the people also had to confess their sins and surrender themselves to the Lord. Two considerations suggest that this meeting occurred during the time of the Feast of Tabernacles. First, the people poured out water before the Lord, which became a practice at the Feast of Tabernacles, commemorating the times the Lord provided water in the wilderness (John 7:37–39). Second, the people fasted, and this was required only on the annual day of Atonement, which preceded the Feast of Tabernacles.1
"Ebenezer" means "stone of help" because the monument was a reminder to the Jews that God had helped them that far and would continue to help them if they would trust Him and keep His covenant. The founder of the China Inland Mission, J. Hudson Taylor, had a plaque displayed in each of his residences that read "Ebenezer—Jehovah Jireh," Together, these Hebrew words say, "The Lord has helped us to this point, and He will see to it from now on." What an encouragement to our faith!
The key activity that day was their confession, "We have sinned against the Lord." God's covenant promise to Israel was that He would forgive their sins if they sincerely confessed them to Him (Lev. 26:40–45), for no amount of sacrifices or rituals could wash away their sins. "The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, you will not despise" (Ps. 51:17 nkjv). Later in Israel's history, this promise of forgiveness and blessing was reiterated by Solomon at the dedication of the temple (2 Chron. 7:14). They prayed for God's help (vv. 7–11, 13–14). When the Philistines learned about this large gathering of Jews, they became suspicious that Israel was planning to attack, so the five Philistine lords summoned their troops and prepared to invade. Israel had no standing army and no one ruler to organize one, so they felt helpless. But their greatest weapon was their faith in Jehovah God, a faith that was expressed in
They respected Samuel (vv. 15–17). It's likely that this meeting at Mizpah marked the beginning of Samuel's public ministry to the whole nation of Israel, so that from that time on he was a focal point for political unity and spiritual authority. The nation knew that Samuel was God's appointed leader (3:20–4:1), and when he died, the entire nation mourned him (28:3). He made his home in Ramah and established a circuit of ministry to teach the people the law, to hear cases, to give counsel, and to pass judgment. His two sons
1 Samuel 7—8
tection from the enemies around them. The Philistines were still a powerful nation, and the Ammonites were also a threat (1 Sam. 12:12). Israel had no standing army and no king to lead it. The elders forgot that it was the Lord who was Israel's King and who gave her army the ability to defeat the enemy.
assisted him by serving at Beersheba (8:1–2). Israel was blessed to have a man like Samuel to guide them, but the times were changing and Israel's elders wanted the nation to change as well.
Rejecting the Lord (8:1–22) Probably twenty or twenty-five years elapsed between the events recorded in chapter 7 and those in chapter 8. Samuel was now an old man, about to pass from the scene, and a new generation had emerged in Israel with new leaders who had new ideas. Life goes on, circumstances change, and God's people must have wisdom to adapt to new challenges without abandoning old convictions. Like more than one great leader, Samuel in his old age faced some painful situations and had to make some difficult decisions. He left the scene convinced that he had been rejected by the people he had served so faithfully. Samuel obeyed the Lord, but he was a man with a broken heart.
Samuel was a man of spiritual insight and he knew that this demand for a king was evidence of spiritual decay among the leaders. They weren't rejecting him; they were rejecting God, and this grieved Samuel's heart as he prayed to the Lord for wisdom. This wasn't the first time the people had rejected their Lord. At Sinai, their request was "Make us gods!" (Ex. 32:1), and after their humiliating failure at Kadesh Barnea, they said, "Let us make a captain, and let us return into Egypt" (Num. 14:4).2 Whenever leadership in a church decays spiritually, that church becomes more like the world and uses the world's methods and resources to try to do God's work. The Jewish leaders in Samuel's day had no faith that God could defeat their enemies and protect His people, so they chose to lean on the arm of flesh.
God had chosen Moses to lead the nation of Israel and Joshua to succeed him (Deut. 31:1–15), but Joshua wasn't commanded to lay hands on any successor. He left behind elders whom he had trained to serve God, but when they died, the new generation turned away from the Lord and followed the idols of the land (Judg. 2:10–15). There was an automatic succession to the priesthood, and the Lord could call out prophets when needed, but who would lead the people and see to it that the law was obeyed? During the period of the judges, God raised up leaders here and there and gave them great victories, but nobody was in charge of the nation as a whole. "In those days there was no king in Israel; every man did that which was right in his own eyes" (Judg. 21:25; see 17:6; 18:1; 19:1). The "nation" of Israel was a loose confederation of sovereign tribes, and each tribe was expected to seek the Lord and do His will.
God is never surprised by what His people do, nor is He at a loss to know what He should do. "The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:10–11 nkjv). There is every evidence in the Pentateuch that Israel would one day have a king. God promised Abraham, Sarah, and Jacob that kings would be among their descendants (Gen. 17:6, 16; 35:11), and Jacob had named Judah as the kingly tribe (49:10). Moses prepared the nation for a king when he spoke to the new generation preparing to enter the Promised Land (Deut. 17:14–20).
II. The failure of the first king (8—15) A.Israel requests a king—8
It wasn't Israel's request for a king that was their greatest sin; it was their insisting that God give them a king immediately. The Lord had a king in mind for them, David the son of Jesse, but the time wasn't ripe for him to appear. So, the Lord gave them their request by appointing Saul to be king, and He used Saul to chasten the nation and prepare them for David, the man of His choice. The fact that Saul was from the tribe of Benjamin and not from Judah is evidence enough that he was never expected to establish a dynasty in Israel. "So in my anger I gave you a king, and in my wrath I took him away" (Hos. 13:11 niv). The greatest judgment God can give us is to let us have our own way. "And He gave them their request, but sent leanness into their soul" (Ps. 106:15 nkjv). However, the Lord wanted His people to go into this new venture with their eyes open, so He commanded Samuel to tell them what it would cost them to have a king.
Asking for a king (vv. 1–9). Knowing that Israel needed a stronger central government, the elders presented their request to Samuel and backed it up with several arguments. The first two must have cut Samuel to the quick: he was now old and had no successor, and his two sons were not godly men but took bribes (1 Sam. 8:3–5). How tragic that both Eli and Samuel had sons who failed to follow the Lord. Eli was too easy on his wayward sons (2:29), and perhaps Samuel was away from home too much as he made his ministry circuit to the cities. Samuel's sons were miles away in Beersheba where their father couldn't monitor their work, but if the elders knew about their sins, surely their father must have known also.
When the elders asked to have a king "like all the nations" (8:5, 20), they were forgetting that Israel's strength was to be unlike the other nations. The Israelites were God's covenant people and He was their King. The glory of God dwelt in their midst and the law of God was their wisdom. (See Ex. 19:3–6; 33:15–16; Lev. 18:30 and 20:26; Num. 23:9.) But the elders were concerned about national security and pro-
Paying for a king (vv. 10–22). What's true of individuals is true of nations: you take what you want from life and you pay for it. Under the kingship of Jehovah God, the nation had security and sufficiency as long as they obeyed Him, and His demands were not unrea-
1 Samuel 8—9
Israel's spiritual leader and not know about him is a bit of a mystery and suggests that Saul simply lived and farmed with his family at Gibeah and minded his own business. Apparently he didn't attend the annual feasts and wasn't greatly concerned about spiritual matters. Like many people today, he wasn't against religion, but he didn't make knowing the Lord a vital part of his life. It's a good thing the servant knew about Samuel and that Saul heeded his advice!
sonable. To obey God's covenant meant to live a happy life as the Lord gave you all that you needed and more. But the key word in Samuel's speech is take, not give. The king and his court had to be supported, so he would take their sons and daughters, their property, their harvests, and their flocks and herds. Their choice young men would serve in the army as well as in the king's fields. Their daughters would cook and bake for the king. He would take their property and part of their harvest in order to feed the officials and servants in the royal household. While these things weren't too evident under Saul and David, they were certainly obvious under Solomon (1 Kings 4:7–28). The day came when the people cried out for relief from the heavy yoke Solomon had put on them just to maintain the glory of his kingdom (12:1–4; see Jer. 22:13–17).
A rather insignificant event brought Saul and Samuel together—the loss of some of Kish's donkeys. The animals were valuable, of course, and later somebody found them and returned them to Kish (10:2), but who would have thought that Israel's first king would be called to the throne while searching for donkeys! David was identified with sheep (Ps. 78:70–72; 1 Sam. 17:15) and saw the people of Israel as sheep who needed protection and guidance (2 Sam. 24:17). The Lord works in unusual ways, but if Saul had not obeyed his father and listened to his servant, the story might have been different.
In spite of these warnings, the people insisted that God give them a king. Pleasing the Lord wasn't the thing uppermost in their minds; what they wanted was guaranteed protection against their enemies. They wanted someone to judge them and fight their battles, someone they could see and follow. They found it too demanding to trust an invisible God and obey His wonderful commandments. In spite of all the Lord had done for Israel from the call of Abraham to the conquest of the Promised Land, they turned their back on Almighty God and chose to have a frail man to rule over them.
It was evening when the two men arrived at the gates of Ramah, because the young ladies were going out to draw water. Asking the girls if the seer was there, they were given a long detailed answer. Perhaps the Jewish maids were happy to chat with a tall, handsome stranger! Even the time of Saul's arrival at the city was providential, for Samuel appeared just as Saul and his servant entered the city. Samuel was going up to a "high place" outside the city where he would offer a sacrifice to the Lord. Since there was no central sanctuary in Israel at that time, the people brought their sacrifices to a shrine that was dedicated to the Lord and located on a hill near the city. The pagan nations worshipped their false gods at the high places and also indulged in filthy practices there, but the people of Israel were forbidden to join them (Ps. 78:58; Hos. 4:11–14; Jer. 3:2). The day before, the Lord had told Samuel that Saul was coming to Ramah, so he was prepared to meet him and give him God's message. Samuel couldn't say he was happy about the changes going on in Israel, but he was obedient to the Lord. The word "captain" in 1 Samuel 9:16 (kjv) simply means "leader." When Saul appeared, the Lord spoke again to Samuel and confirmed that this was indeed the man of His choice and that Samuel should anoint him as king. "God's anointed" was one of the titles for the king (12:3; 24:6; 26:9, 11, 16; Ps. 2:2, 6). The Lord would use Saul as He did Samson (Judg. 13:5), to begin to weaken the Philistines and prepare them for David's final conquest of this enemy of the Jews (1 Chron. 18:1).
Obeying the Lord (9:1—10:27) The focus now shifts from Samuel to Saul, God's choice for Israel's king. He was from the tribe of Benjamin, which had almost been exterminated because of their rebellion against the law (Judg. 19–20). Jacob compared Benjamin to "a ravening wolf" (Gen. 49:27), and the tribe was involved in numerous battles. Benjamin's territory lay between Ephraim and Judah, so Saul's tribe was adjacent to the royal tribe of Judah. In spite of what Saul said to Samuel in 1 Samuel 9:21, he belonged to a powerful and wealthy family that owned real estate and animals and had servants.
B.Saul is made king—9—10
Physically, Saul was tall, good-looking, and strong, the kind of king people would admire. Even Samuel, with all his spiritual perception, got carried away when he saw him (10:23–24). His weakness for admiring the physical qualities even showed up when Samuel went to anoint David (16:1–7). Saul was obedient to his father and concerned about his father's feelings (9:5), and he was persistent in wanting to obey his father's will. To invest all that time and energy looking for the lost animals suggests that he wasn't a quitter. There was a certain amount of modesty in Saul (v. 21; 10:14–16), but there was no indication of spiritual life.
Samuel's response to Saul's request must have shocked the young man. Saul discovered that he was speaking to the man he was seeking, that he would feast with him that day, that Samuel had a special message for him, and that the missing donkeys had been found and returned to his father. Furthermore, all the desire of Israel was fixed on Saul, because all Israel
Samuel meets Saul (vv. 1–25). Saul's home was in Gibeah, which was about five miles from Ramah where Samuel lived, and yet Saul didn't even know what all Israel knew (3:20), that a man of God named Samuel lived in Ramah (9:6). How Saul could live so close to
1 Samuel 9—10
sign, God told Saul that He could endue him with the power he needed for service. "And who is sufficient for these things?" is the question in the heart of every servant of God (2 Cor. 2:16), and the only correct answer is "our sufficiency is of God" (3:5). However, later Saul would become very self-sufficient and rebellious, and the Lord would take the Spirit from him (1 Sam. 16:14; 28:15). When Saul turned from Samuel to start his journey home, God gave him "another heart" (10:9, see v. 6). Don't read New Testament "regeneration" into this statement; it refers primarily to a different attitude and outlook. This young farmer would now think and act like a leader, the king of the nation, a warrior-statesman whose responsibility it was to listen to God and obey His will. The Holy Spirit would further enable him to serve God as long as he walked in obedience to His will (v. 6). Because Saul became proud and independent and rebelled against God, he lost the Spirit's power, he lost his kingdom, and he eventually lost his life.
wanted a king. Saul didn't understand what Samuel was saying, but everything would be explained to him the next day. Samuel ignored Saul's protest that he was a nobody who belonged to an insignificant tribe, and he escorted Saul and his servant to the banquet hall at the high place where the feast would be held. Saul was given the special portion of the fellowship offering that belonged to the priest (1 Sam. 9:24; Lev. 7:32–33), and the cook informed him that the portion had been set aside especially for him. Strange things were happening! After the feast, Saul returned with Samuel to his house, and there they had a long talk in which Samuel rehearsed for Saul the events that had led up to this meeting.
Samuel anoints Saul (9:26—10:16). Early the next morning, Samuel accompanied Saul and his servant to the edge of the city, sent the servant on ahead, and then anointed Saul as the first king of Israel. From that moment on, Saul was leader over God's people ("inheritance"), but only Samuel and Saul knew it. How could young Saul be sure that God had really chosen him? Samuel gave Saul three signs, special occurrences he would encounter as he made his way home.