Artwork by Douglas Kallerson.
1 Samuel 13:16-23
Your Kingdom, Not It Will Rise, Part II
(Typed 8 September 2025) Languages are more interesting than most people realize. The Chinese pictorial alphabet has all kinds of hidden pictures within it, many of which reveal biblical truths in the creation story found in Genesis. This includes characters that reveal things like the Garden of Eden, the fall of man, Noah’s Flood, etc.
I was skeptical about that until I asked Hideko if what was being presented was correct. In a moment, she confirmed much of it. However, on one of them, she tilted her head and said, “This one is dubious.” She could easily identify the correct ones and had to consider those that were less obvious.
The interesting thing to me is that a Chinese person didn’t figure this out. Rather, it was a missionary lady to China who learned the Chinese language. Only since she laid the foundation of this type of work have Chinese Bible scholars built upon it.
When Chinese people look at their written language, they look at an entire picture and make a connection to what is being conveyed, just like we do with a word, words, or an entire sentence in English.
In English, we don’t look at each individual letter. Instead, we add them together to form a whole word, clause, or sentence. We look at the larger parts, or the whole, to obtain the meaning. But if we stop and consider the etymology of words, what we write takes on significant and even historical meaning we may not know existed.
Text Verse: “Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:18
The lady who found those interesting pictures in Chinese characters did so because she had to learn each individual part, similar to letters within a box that would then form a whole thought. The Chinese just think of the entire box and draw it out as such.
Hebrew is an interesting language because it is formed from individual characters in an alphabet, but each character has a name, is derived from a picture, and has a meaning (or meanings). Words build upon one another somewhat like English to form other words, and thus, other thoughts.
In studying root words, information is obtained. Also, in looking at other words with the same spelling but which have different meanings, a common thought can be obtained because the same root gives the same information. Learning how these things work opens up the text in the most unusual and often incredible ways.
We’ve seen many examples of these things in the past and more lie ahead. Between Sergio and me, we spent almost two hours on a single word in today’s verses. After an hour, I had to get his help. After another half hour each, we figured out the meaning.
God is giving us information through these stories. Individual words are specifically chosen to ensure we make the necessary connections that will lead us to finding Jesus and what He has done for us.
Let’s continue to look for these things in today’s passage. Interesting things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Three Heads (verses 16-18)
The words of verse 16 are stated as a fact as a new narrative within the chapter begins. The previous account went from verse 13:1 to 13:15. Without stating any of the details about how these men arrived at their current location, the narrative details the facts of them being here…
16 Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin
veshaul veyonathan beno veha’am hanimtsa imam yoshevim begeva Binyamin – “And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin.” In the previous verse, which ended the sermon last week, it said –
“And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin.”
The Hebrew reads Geba, not Gibeah, as many translations incorrectly state. Despite the difference, both mean the same thing, Hill. They are located in the same general area, Geba being a bit north and east of Gibeah.
Of this location, the Pulpit Commentary says Geba was –
“…at one end of the defile, at the other end of which was Michmash; and here alone could the small army of Saul have any chance of defending itself against the vast host of the Philistines. However much we may blame Saul’s disobedience, he was a skilful soldier and a brave man, and his going with his little band to the end of the pass to make a last desperate stand was an act worthy of a king.” Pulpit Commentary
Saul means Asked (as in Asked for). Jonathan means Yah Has Given. Benjamin means Son of the Right Hand. It next says…
16 (con’t) But the Philistines encamped in Michmash.
u-phelishtim khanu bemikhmas – “And Philistines, they inclined in Michmash.” When the Philistines assembled against Israel, another assembly was called in Gilgal. At that time, the Philistines invaded and encamped in Michmash. They are still in that area after the events of Israel’s time in Gilgal.
As the chapter started, Jonathan was in Gibeah, and he attacked the Philistines in Geba. At that time, Saul was stationed in Michmash. This general layout of the forces is thus now reversed –
*Saul in Michmash
Jonathan in Gibeah of Benjamin
Philistines in Geba
*Gathering at Gilgal
*Saul and Jonathan in Geba of Benjamin
Philistines in Michmash
According to Strong’s, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. Jones’ agrees and defines it as Treasure or Treasury. Philistine means Weakener. With the armed men of Israel in Geba, it next says…
17 Then raiders came out of the camp of the Philistines in three companies.
Rather, the Philistine raiders are referred to in the singular: vayetse hamashkhith mimakhaneh phelishtim sheloshah rashim – “And he went, the ‘causing to raid’ from camp Philistines three heads.” With Saul, Jonathan, and only a small force of Israel accompanying the king, the Philistines have returned to their normal mode of life, raiding those around them.
As they could raid with impunity, instead of going as a single force, they divided into three raiding parties. The number three “…stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection.
The locations that were raided are all in the tribal area of Benjamin. Therefore, it may be that this raiding is a purposeful attempt to entice Saul and his meager army to come out and engage them in battle. Of these raiding bands…
17 (con’t) One company turned onto the road to Ophrah, to the land of Shual,
ha’rosh ekhad yipneh el derekh aperah el erets shual – “The head, one, he will turn unto the road – Ophrah, unto land Shual.” This area is northward, east of Bethel. Ophrah means Of the Dust. Shual means Fox. Thus, this is described as the land of the fox. Next…
18 another company turned to the road to Beth Horon,
veha’rosh ekhad yipneh derekh beith khoron – “And the head, one, he will turn road Beth Horon.” This was in an eastward direction. Beth Horon was first seen in Joshua 10. It means House of the Hollow and also House of Freedom. It is mentioned more than a dozen times, and the spelling varies considerably, providing nifty insights into what is being conveyed in the text.
18 (con’t) and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.
The words are interesting: veha’rosh ekhad yiphne derekh ha’gevul hanishqaph al ge ha’tsevoim hamidbarah – “And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.” This group heads to the southeast, towards the wilderness of Judea.
The word shaqaph signifies to lean out a window. One gets the sense of peering or gazing out. Thus, they have taken a road that peers upon “Ravine the Zeboim.” The type of valley is a gay. It has lofty sides forming a ravine or gorge. Therefore, you would be on the road and you could peer out to see into and along the ravine.
The name Zeboim is found only here and in Nehemiah 11:34. The word is the plural of tsavua, said to be a hyena. The word tsavua, though, is only used in Jeremiah 12:9 when referring to the speckled bird of prey. The word tsavua is from tseva, dyed (as in stripes or spots). That word was only used in Judges 5:30.
Therefore, this is the ravine of the hyenas, being striped, or of the speckled birds of prey. It is said to be wilderness-ward. In the Bible, the wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.
The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/devarim) in the desert (midbar) of Sinai.
Thinking on these things, one can see the connection between Jesus, the Word of God, and His testing in the wilderness as well. Little details point to great pictures that are being developed. As for Israel’s state of things…
In the wilderness, I am tested
I know I am in the place of God’s grace
In His care I am nested
And I yearn within to see His face
I know that my time here is needed
And that in my testing, I will grow
His word, I have always heeded
Through it, Him I came to know
I am tested in this wilderness
But I am confident of His grace
Through my trials, He continues to bless
Until the Day I see His face
II. Sword and Spear (verses 19-23)
19 Now there was no blacksmith to be found throughout all the land of Israel,
vekharash lo yimatse bekhol erets Yisrael – “And artificer not he will be found in all land Israel.” The word kharash defines more than a blacksmith, such as engravers, craftsmen, etc. However, in this case, blacksmith is correct.
The reason there are none in the land may be that the Philistines exiled them to their land, or they may have killed them, or they may have forbidden those who worked with tools from doing so. In 2 Kings 24, the artificers were specifically mentioned as being carried captive to Babylon. However the practice was eliminated, the reason is…
19 (con’t) for the Philistines said, “Lest the Hebrews make swords or spears.”
The written Hebrew is singular: ki amar phelishtim pen yaasu ha’ivrim kherev o khanith – “For he said, Philistines, ‘Lest the Hebrews they will make sword or spear.’” The singular provides the sense of unity of thought. The kherev, sword, has been seen many times.
The khanith, spear, is new. It is from khanah, to incline (and thus to camp) or decline (as the sun in the afternoon). The connection is that a spear is for thrusting, like pitching a tent. That is from the same root as khanan, to stoop or bend in kindness to an inferior, as in God dealing graciously with someone.
The term Hebrew signifies Crosser Over.
20 But all the Israelites would go down to the Philistines
The structure is unusual but not unprecedented: vayeredu khal Yisrael ha’pelishtim – “And they descended, all Israel – the Philistines.” The word ha’pelishtim, the Philistines, is an abrupt way of saying they went down to the Philistines, probably in their enclave and not merely where their garrisons were. The word descended seems to imply this because their land was along the southern coast.
The abruptness is probably a way of conveying a state of degradation. It might be akin to us saying something like, “The poor guy, he went… tax office.” They had to make this pitiful trek…
20 (con’t) to sharpen each man’s plowshare, his mattock, his ax, and his sickle;
liltosh ish eth makharashto veeth eto veeth qardumo veeth makhareshatho – “to hammer – man his plowshare, and his hoe, and his ax, and his mattock.” Some unusual words are seen here. The first is latash, to hammer. This has only been seen in Genesis 4:22. The idea is that in hammering the implement, it is sharpened.
Of the following implements, other than the third, there is little consensus on what they are. The first is the makharesheth, a word found only here. It is from kharash, to scratch. Therefore, it is some type of implement used to scratch open the earth.
The next word is practically a mystery, eth. Where it is derived from is unknown. It is some type of digging implement like a hoe, shovel, or mattocks. In the famous words of Isaiah 2:4, it is normally translated as plowshare –
“He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares [eth],
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:4
The third implement is the qardom. It was seen once before, in Judges 9:48. It is derived from qadam, to precede. Thus, it is an axe, which gives the sense of going before and striking.
The fourth implement is the makhareshah, a word similar to the first implement and having a similar meaning. It is found only here and in the next verse.
21 and the charge for a sharpening was
The words require thought: vehayethah hapetsirah – “And it was, the bluntness.” Lange says, “it is probable that the text is corrupt.” Keil agrees and rewrites the text. The KJV and other older translations follow the Targum and Jewish commentators, saying, “Yet they had a file for…” That would be a whopping paraphrase. Even then, it is unsupportable.
The noun is found only here, petsirah. It is from patsar, to peck at. The word is used to signify urging, such as in Genesis 33:11 –
“‘Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ So he urged him [patsar], and he took it.” Genesis 33:11
Esau was worn down through Jacob’s pecking and relented. The meaning here is the same. The edges of the implements were worn down, becoming blunted. The correction to this is explained in the next words…
21 (con’t) a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads.
pim lamakhareshoth velaetim velislosh qileshon u-lehaqardumim u-lehatsiv ha’darevan – “mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.”
Before looking at the implements individually, the overall meaning of the previous words should be considered. The way this is done is to look at the parallelism from the previous verse –
And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.
And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three prong, and to the axes, and to cause to station the goad.
The implements needed to be sharpened (hammered). The word mouth describes the edge of the sword, as when used in battle –
“And they killed Hamor and Shechem his son with the edge of the sword [lepi kharev: to mouth the sword], and took Dinah from Shechem’s house, and went out.” Genesis 34:26
The words can be paraphrased as, “And it was, when they were dull, they hammered the implements giving them a sharpened edge.”
It cannot be that they had a file to sharpen their implements. It just said that they descended to the Philistines for this purpose. The NKJV (and almost all other recent translations), though innovative, is not a suitable explanation. The word pim is a form of the word peh, mouth, not a monetary unit.
Unless one evaluates the parallelism, the words seem hopelessly corrupt, as stated by Lange. But understanding the literary device, it then makes all the sense in the world. And so, the author next describes some of the implements already named, adding others not yet named, something one sees in parallelism.
The first new word is qileshon, a fork, coming from an unused root meaning to prick. Thus, it is a prong on a hay fork. This word is found only here.
The next word is dorbon, a goad. It is found only here and in Ecclesiastes 12:11 –
“The words of the wise are like goads [dorbon], and the words of scholars are like well-driven nails, given by one Shepherd.” Ecclesiastes 12:11
The causative verb (cause to station the goad) means that the goad either became extremely dull or broke off. It needed to be restationed, something only the Philistines were allowed to do. Though my translation bucks against all others, it is word-for-word literal, and the explanation, because of the parallelism, exactingly describes the matter.
Because of the strict control over such implements…
22 So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan.
vehayah beyom mikhemeth velo nimtsa kherev vakhanith beyad kal ha’am asher eth shaul veeth Yonathan – “And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan.” The Philistines carefully monitored the farming implements. Without artificers to repurpose the tools, Israel was unable to go on the offensive…
22 (con’t) But they were found with Saul and Jonathan his son.
vatimatse leshaul u-leyonathan beno – “And it was found to Saul and to Jonathan his son.” The precision of the words is clear. Saul and Jonathan had swords. However, the meaning may extend to all of the fighting men. In other words, Saul and Jonathan stand as representatives of their men.
The reason this may be the case is that Jonathan attacked the Philistines in verse 13:3. If he prevailed, he would have gotten their swords. Likewise, Saul’s fighting men would have had swords or other battle implements from earlier battles.
In the next chapter, a continuation of the events here, it will note that Saul’s men engage with swords. Thus, the previous clause probably means that other than these armed men, the general populace had no swords. Despite that, only Saul and Jonathan are named as such.
*23 (fin) And the garrison of the Philistines went out to the pass of Michmash.
vayetse matsav pelishtim el maavar mikhmas – “And it went, post Philistines, unto passage Michmash.” The words set up the coming narrative where Jonathan’s exploits will spur Israel to a great victory over the Philistines.
As noted earlier, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. It signifies Treasure or Treasury.
What is it I need to win this battle?
Shall I choose the sword or the spear?
The foes cause my soul to rattle
Which implement shall I hold near
If I have my sword
I can cut, but I must be near
With the spear, I can pierce
Which shall I use, the sword or the spear?
I can trust in the sword of the Lord
And on it, I can rely
I will choose to hold the spear
If you knew its meaning, you would know why
III. Law and Grace
This chapter deals with a proposition that explains end-times theology: What happens if Israel shrinks back from faith in Christ?
Saul is the anointed king in Israel. He is Ask, as in Asked for. He symbolizes those who are seeking the truth. Verse 1 said he was a son of one year in his reign, and he reigned two years upon Israel. Saul, those seeking the truth, reigned in the tribulation, warring against Nahash in Chapter 11.
His ordination was detailed in Chapter 12, but his name was never mentioned. Seeking the truth reigns in Israel in the tribulation, but that reign ends in the second year when David is set to be ordained. There needs to be a way to transition from Saul to David in the narrative to show how the Davidic line was settled upon.
The throne of David, though literally starting after Saul, is given as the epitome of the millennial reign of Christ, followed by the eternal reign of Christ. As such, there needs to be a way to convey this truth in typology. That is what this proposition is provided for.
Two is the number of division or difference. It is the year in which his reign ends. That is being explained in this chapter.
Saul has three thousand men of Israel, He Strives with God. That is the number of perfect reality, what is complete, and divine (three) combined with ten where there is completeness of order and the whole cycle is complete.
However, he retains two thousand for himself. These are with Saul, Asked in Michmash, Treasury, a picture of Scripture, the treasury of God’s word, in the mountains of Bethel. That signifies a large, centrally gathered group of people in the House of God.
The picture is of a group of people searching for the truth in the word of God, using both testaments, symbolized by the two and tens (two thousand).
One thousand are with Jonathan, Yah Has Given, in Gibeah Benjamin. Previous uses of the typology concerning Gibeah and Geba lead to Gabbatha where Christ was judged as the Son of the Right Hand.
It is Jonathan who engages the battle in verse 3 against the Philistines, the Weakeners in Geba. He comes against those who would weaken faith through law observance. All of the Philistines, the Weakeners, heard of his attack. Notice that Geba lacks the H ending. It is a sign of lacking the grace of God in Christ. The hey (H) is the fifth letter, the letter of grace.
Because of this, Saul blows the shophar, calling all the Hebrews, the Crossers Over, to hear. They are called Hebrews, demonstrating their victory in Christ, having crossed over into the New Covenant through Christ’s shed blood.
In verse 4, it noted that Saul had attacked a garrison of the Philistines. As the king, the credit goes to him. Israel has become malodorous to the Weakeners. Thus, the call is for all the people to gather at the Gilgal, the Liberty, signifying freedom in Christ.
It is the agreed-upon meeting place with Samuel in such a national gathering. The nation of the Weakeners, however, gathers to fight with Israel. The entire force of legalism is mustered to come against the Hebrews, those who have crossed over, meaning come to Christ.
The foe has an unheard-of number coming against them. The thirty thousand chariots define their “right moment.” The chariots reflect misplaced trust and pride –
“Some trust in chariots, and some in horses;
But we will remember the name of the Lord our God.” Psalm 20:7
The cavalry, parash, is derived from parash, to divide. Six is the number of man, particularly fallen man. They are those who have not believed and have come to divide those who have faith. The innumerable soldiers speak of an overwhelming force.
They are said to have encamped in Michmash, Treasury, eastward of Beth Aven, House of Nothingness. The seemingly pointless words will be further explained in Chapter 14, but eastward, qidmah, signifies before time, coming from qadam, before or preceding.
The meaning is that these Philistines are encamped in Scripture given before the time of Christ’s coming, as well as their subsequent rejection and exile (House of Nothingness). Said plainly, they are using only the Old Testament, meaning Scripture before the New was introduced. This is exactly what one would expect of Israel during the tribulation.
This is such an overwhelming flood of people coming against such believers in Israel that they hid in the caves, thorns, crags, etc. That will be undone in Chapter 14. It is reflective of the words of Jesus’ warning where the elect are to flee to the mountains in Matthew 24.
Verse 7, however, gave the shocked note, “And Hebrews – they traversed the Jordan, land Gad and Gilead!” During the tribulation, there will be believers who are so frightened at the overwhelming strength of the Weakeners that they will “uncross” the Jordan, meaning the Descender, Christ in His incarnation. That is reflected in Matthew 24, where even the elect could possibly being deceived.
These faithless souls will go back to Gad, Fortune, and Gilead, Perpetual Fountain. It refers to Israel without regard to any connection to the Holy Spirit. This was seen in Judges and again in Chapter 11.
To grasp the meaning, one must think of Israel as the means of providing the Fountain, the Holy Spirit, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.
During the church age, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all Jews nor all Gentiles receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article before Gilead defines this. In this case, it is lacking the definite article.
These Hebrews, Jewish believers, have gone back to Israel, the fountain, without Christ, not holding to Him. It is those who are described in Hebrews 10 –
“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30 For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ 31 It is a fearful thing to fall into the hands of the living God.” Hebrews 10:26-31
Those verses are not speaking of the church, but of those of Israel who would return to the temple rites and rituals. In doing that, there is no longer a sacrifice for sin. Christ has come. The temple rites ended at that time. This, however, does not refer to a loss of salvation, as will be explained later.
Saul, Asked, however, is said to have stayed in the Gilgal, The Liberty, with his six hundred men, all shuddering… “Which way should we go? What should we do?”
That is the purpose of the tribulation period, of which verse 8 describes. Saul waited seven days, but Samuel didn’t come. The seven days are a day for a year, reflecting the seven years of the tribulation. A day for a year is a common means of reckoning such timeframes in Scripture.
As the days went by, those with Saul, those seeking the truth, continued to scatter. On the last day, he decided to offer the burnt offering and the peace offerings. But as seen already, there is no longer an acceptable sacrifice apart from Christ. Saul’s faith has failed him, and he has fulfilled the words of Hebrews 10.
No sooner had he relented and made his burnt offering than Samuel came. The Seed of Grace arrived, just as he said he would, but for Saul, it was too late. His words of explanation were rejected and, as Samuel said, “You were silly.” He failed to guard what Yehovah enjoined him and his kingdom, “not it will rise.”
The prospect of his kingdom has ended. In real history, this happened during Saul’s second year. In the proposition, it is given to describe truths to Israel concerning the coming Millennial Kingdom.
Verse 15, which ended the previous sermon, said that Saul ascended from the Gilgal, The Liberty, to Gibeah, Benjamin. The Seed of Grace returns to the all-sufficient judgment upon the Son of the Right Hand.
After noting that, it then said that Saul, Asked, numbered his people at six hundred. It is the number of man, fallen man, when nothing is wanting and the whole cycle is complete.
Verse 16 noted that Saul, Asked, and Jonathan, Yah Has Given, remained in Gibeah of Benjamin. The meaning is that despite failing, they remained in the all-sufficient judgment meted out upon the Son of the Right Hand.
After that, the Weakeners remained in Michmash. They are still holding to their incomplete revelation of Scripture, waiting to weaken those seeking the truth. This they did by sending out raiders under three heads.
The first went on the road of Ophrah, Of the Dust, unto land Shaul. The words speak of fallen man (Ophrah) in the land of foxes, those who attempt to trip up others in their walk, as noted in previous sermons. The name Ophrah is reflected in the words of Genesis –
“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust [aphar] you are,
And to dust [aphar] you shall return.” Genesis 3:19
The second raiding band turned on the road to Beth Horon, House of Freedom. One can see the Philistines raiding those who have found Freedom in Christ. They are weakening their faith, drawing them back under the law.
Beth Horon is reflective of the words of Jesus, “And you shall know the truth, and the truth shall make you free” (John 8:32). The Weakeners, however, want to rob people of this through law –
“It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.” Galatians 5:1 (BSB)
The third party turned on the road which bordered “the peering upon Ravine the Zeboim.” As noted, the ravine is a valley with lofty sides. Zeboim signifies striped or spotted. Its root is only seen once –
“My heritage is to Me like a speckled [tsavua] vulture;
The vultures all around are against her.
Come, assemble all the beasts of the field,
Bring them to devour!” Jeremiah 12:9
One can see the Weakeners devouring those of Israel in the place of testing (wilderness-ward) through the misuse of the word.
Verse 19 noted that there was no artificer found in all the land of Israel, He Strives with God. There is no one who can fashion implements for the battle the people face, “Lest the Hebrews they will make sword or spear.”
The words speak of law and grace. The kherev, sword, has consistently pictured the law, being identical to the word Horeb, the mountain where the law was given. The khanit, spear, is the same word as the feminine form of khen, grace. This is the word from which Hannah, Grace, is ultimately derived.
As grace, kharis, is feminine in Greek, this word is used to parallel that. The Weakeners have taken away the people’s ability to discern law or grace. Instead, in verse 20, they had to descend to the… Philistines. The abruptness of the wording highlights the state of Israel during the tribulation.
There, they were able to sharpen (have hammered) their plowshare, hoe, ax, and mattock. Each word gives the sense of getting into Scripture – digging, scratching, plowing, hacking (at the Old Testament via the word qardom, coming from qadam, to precede).
This will be their only access at the time. This was highlighted in the parallelism –
And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.
And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.
The inclusion of the goad, however, clearly shows that Christ can be found in the Old Testament, as indicated by Ecclesiastes 12:11. It is the same word, dorbon, used in the Sar Shalom New Testament in Acts 9:5 & 26:14, referring to when Jesus spoke to Saul –
“And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad [dorbon].” Acts 26:14 (ERV)
Jesus was telling Paul that he was kicking against the Scriptures that he knew, meaning the Hebrew Old Testament. Jesus was essentially saying, “Your own Scriptures testify to Me! And yet, you are kicking against this truth.” The Weakeners are the only ones to sharpen their implements. This means that the people are given biased instruction from the word.
However, both Saul and Jonathan are said in verse 22 to have kherev vakhanith, sword and spear. Those seeking the truth and those who are saved (Asked and Yah Has Given) alone possess the Old and New Testaments, which speak of law and grace.
The verses ended with, “And it went, post Philistines, unto passage Michmash.” The meaning is that the post of the Philistines is guarding the passage to the Treasury, Scripture. It sets the stage for what lies ahead.
The verses today are set forth as a proposition and a typological explanation as to why the line of Saul, those seeking the truth, failed to secure the kingship. In reality, Saul failed. However, spiritually, he reflects the truth that even those seeking the truth will falter.
Sin in man is too deep. Fallen man is incapable of perfectly pleasing the Father. Only Christ can do that, because only He is God incarnate, born without sin and living sinlessly under the law.
What is beautifully seen here is that despite Saul’s failure by returning to the law, there is the note that he remained in the Gilgal, in the Liberty. It is a note of eternal salvation. Hebrews 10, in particular, has hard verses that many fail to understand.
They use them to justify loss of salvation. But that is not at all what is being taught. Rather, they are a theological treatise on how returning to the law is insufficient to save anyone. Saul, in his failure to trust God, lost his right to the kingship.
Even though he will remain king while he is alive, for redemptive purposes, his kingdom ended in his second year. Despite this, he will continue to be used to reveal typological truths, but it is David who will become the central focus of the narrative, and from whose throne the Messiah will reign.
Chapter 13 is a necessary passage to reveal the literal, historical events that led to Saul’s loss of the kingship. However, it has been set forth as a typological proposition concerning the inability of the law to save anyone and that we need to trust in Christ, rest in Christ, and stay away from trying to merit God’s favor.
The church is in a battle against those who come in order to weaken our reliance on the grace of Christ. This same battle will be faced by believers in Israel of the future, meaning those who trusted Jesus during the tribulation.
What Israel needs is a king without the stain of sin. Saul, because of his fallen humanity, has been used as an example of this. What a great and glorious story of redemption we have in Jesus Christ. May we hold unceasingly to Him, the grace of God who came to dwell among us. Thank God for Jesus Christ our Lord. Amen.
Closing Verse: “Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), 9 then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:8-10
Next Week: 1 Samuel 14:1-14 God is able, this to do… (To Save in Many or in Few) (26th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 13:16-23 (CG)
16 And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin. And Philistines, they inclined in Michmash. 17 And he went, the ‘causing to raid’ from camp Philistines three heads. The head, one, he will turn unto the road – Ophrah, unto land Shual. 18 And the head, one, he will turn road Beth Horon. And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.
19 And artificer not he will be found in all land Israel. For he said, Philistines, “Lest the Hebrews they will make sword or spear.” 20 And they descended, all Israel – the Philistines, to sharpen – man his plowshare, and his hoe, and his ax, and his mattock. 21 And it was, the bluntness, mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad. 22 And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan. And it was found to Saul and to Jonathan his son.
23 And it went, post Philistines, unto passage Michmash.
1 Samuel 13:16-23 (NKJV)
16 Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin. But the Philistines encamped in Michmash. 17 Then raiders came out of the camp of the Philistines in three companies. One company turned onto the road to Ophrah, to the land of Shual, 18 another company turned to the road to Beth Horon, and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.
19 Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make swords or spears.” 20 But all the Israelites would go down to the Philistines to sharpen each man’s plowshare, his mattock, his ax, and his sickle; 21 and the charge for a sharpening was a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads. 22 So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son.
23 And the garrison of the Philistines went out to the pass of Michmash.
