1 Samuel 12:13-25
Behold the King, Part II
(Typed 25 August 2025) In Hosea, the Lord speaks to Israel through a prophecy that they will not be His people. At the same time, while speaking of the Gentiles (who “were not my people” in Hosea), they would be called His people. Paul confirms this is presently their state in Romans 9.
These words have meaning. The people of Israel are not God’s people during this dispensation. This thought should be taken as an axiom, and yet Israel today, along with much of the church, denies this. They are constantly referred to as God’s people, His chosen people, etc. But, as already stated, Romans 9 says what it says.
Despite this, 1 Samuel 12 says that regardless of all their wickedness, Yehovah will not smite (forever remove) them “in His name,” (because of His name). How can this be if they are “not my people” according to Hosea and Paul, as well as Jesus’ own words?
The Song of Moses explains the matter in veiled terms. There is a difference between sonship (my people/not my people) and the Lord’s covenant faithfulness to the nation of Israel, regardless of their current relationship with Him.
Text Verse: According to the snow in the summer harvest,
And according to the rain in the harvest,
Thus, not suitable to stupid – honor. Proverbs 26:1 (CG)
The covenant faithfulness of the Lord is at stake when it comes to Israel. He has promised to keep them as a nation and a people regardless of their status before Him. Has Israel entered into the New Covenant? No. Until they do, they are not God’s people. As just noted, Paul makes this explicit in Romans.
As this is true, what is their status in relation to Him? Their status is that they are under (meaning obligated to) the Mosaic Covenant. As the Old Mosaic Covenant is replaced in God’s redemptive plans with the New Christ Covenant, because they are still under the Old, they cannot be His people.
And yet, until they come out from under the Old Covenant, the Lord has committed to keeping them as a people in preparation for bringing them into the New. Again, this is a matter of the Lord’s covenant faithfulness.
Think of Israel’s state based on the typology seen in previous sermons. They are not “My People,” but are “A People” (typologically seen in Ammon) under the protection of the Old Covenant until they enter into the New Covenant and again become “My People.”
Hints of this truth are seen again in today’s verses, which are a part of 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. You Must Station Yourselves (verses 13-17)
13 “Now therefore, here is the king whom you have chosen and whom you have desired.
veatah hineh ha’melekh asher bekhartem asher sheeltem – “And now, behold! The king whom you selected, whom you asked.” Despite all the Lord did for Israel, as detailed in the previous verses, the Lord yielded, providing a king as they asked. Remembering that the name Saul means Asked, a pun is being made concerning his selection. Israel asked (shaal) for a king, and they got Saul (shaul from shaal), Asked.
13 (con’t) And take note, the Lord has set a king over you.
Rather: vehineh nathan Yehovah alekhem melekh – “And behold! He gave, Yehovah, upon you king.” The Lord nathan, gave, a king. He granted their request. Despite their implicit rejection of Him, He still gave them a king.
Interestingly, though this chapter is about Israel asking for a king, Saul’s name is never directly mentioned in it. Rather, the chapter focuses on Israel’s prior rebellion, their current state of rebellion, and Samuel imploring them to continue serving the Lord, despite His granting of a king.
This is highlighted because a king given by the Lord means that He is still in control of the process. This is unlike what occurred in the wilderness when the people themselves wanted to appoint a replacement for Moses to lead them back to Egypt. Understanding this, Samuel continues…
14 If you fear the Lord and serve Him and obey His voice,
im tireu eth Yehovah vaabadtem otho u-shematem beqolo – “And if you will fear Yehovah, and you served Him, and you heard in His voice.” Samuel brings the matter of the kingship back to their relationship with the Lord. They have added the extra burden of having a king over them through their request, but nothing has actually changed in their obligation to the Lord.
Samuel charges them to continue to fear Him, to serve Him, and to obey His voice, meaning what proceeds from Him in the form of commandments. This is just what Moses told them to do –
“You shall walk after the Lord your God and fear Him, and keep His commandments and obey His voice; you shall serve Him and hold fast to Him.” Deuteronomy 13:4
Israel’s obligation is first and foremost to the Lord, not the king. However, because He has given them a king, they are obligated to serve him as well. In the interactions between David and Saul, one can appreciate David’s understanding of this point. For example –
“So David and Abishai came to the people by night; and there Saul lay sleeping within the camp, with his spear stuck in the ground by his head. And Abner and the people lay all around him. 8 Then Abishai said to David, ‘God has delivered your enemy into your hand this day. Now therefore, please, let me strike him at once with the spear, right to the earth; and I will not have to strike him a second time!’
9 But David said to Abishai, ‘Do not destroy him; for who can stretch out his hand against the Lord’s anointed, and be guiltless?’ 10 David said furthermore, ‘As the Lord lives, the Lord shall strike him, or his day shall come to die, or he shall go out to battle and perish. 11 The Lord forbid that I should stretch out my hand against the Lord’s anointed. But please, take now the spear and the jug of water that are by his head, and let us go.’” 1 Samuel 26:7-11
David was given several opportunities to strike Saul, and despite being anointed as king himself, he refused to set his hand against Saul, who the Lord placed over Israel. Samuel’s words reveal that David’s actions were appropriate. Samuel continues, saying…
14 (con’t) and do not rebel against the commandment of the Lord,
Rather: velo tamru eth pi Yehovah – “and not you will cause to embitter with mouth Yehovah.” The word marah means bitter. Translating it as rebel is probably derived from a similar use in Numbers. Aaron was told that he would be gathered to his people and not enter Canaan. The reason given by the Lord to both Moses and Aaron was, “You embittered my mouth to waters Meribah.”
It was a rebellion of sorts, but the meaning is that they took the words of the Lord, ignored them, and embittered His mouth by what they did. Samuel is telling them the same thing. In essence, “Do what He says and don’t manipulate His word, thus embittering His mouth.” The causative verb “not you will cause to embitter,” combined with the word “with,” is telling us this.
14 (con’t) then both you and the king who reigns over you will continue following the Lord your God.
vihyithem gam atem vegam ha’melekh asher malakh alekhem akhar Yehovah elohekhem – “and you became – also you and the king who he reigned upon you – after Yehovah your God.” Samuel is charging them as a people, along with their king, to faithfully follow Yehovah. This is a third condition given, and is the third main charge in this verse –
And if…
* you will fear Yehovah, and you served Him, and you heard in His voice.
* and not you will cause to embitter with mouth Yehovah.
* and you became – also you and the king who he reigned upon you – after Yehovah your God.
It is interesting that no main clause is given in this verse. Samuel gave a conditional “if,” and then gave three explanations of the “if,” but he never answered what the word would lead to –
“And if you will fear Yehovah, and you served Him, and you heard in His voice, and not you will cause to embitter with mouth Yehovah, and you became – also you and the king who he reigned upon you – after Yehovah your God.”
He has left the mind to reach for the response to the “if” without directly saying it. This was done by Jesus, for example, in Luke 19 –
“Now as He drew near, He saw the city and wept over it, 42 saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes.” Luke 19:41, 42
Jesus didn’t say what would make for peace. Samuel is doing that here. It is almost like saying, “Oh! If only you will do these things!” In not doing these things, what can be is next stated. That thought begins with…
15 However, if you do not obey the voice of the Lord,
veim lo tishmeu beqol Yehovah – “And if not you will hear in voice Yehovah.” Although more succinct, this corresponds to the first condition of the previous verse –
* And if you will fear Yehovah, and you served Him, and you heard in His voice.
* And if not you will hear in voice Yehovah.
15 (con’t) but rebel against the commandment of the Lord,
umerithem eth pi Yehovah – “and you embittered mouth Yehovah.” This corresponds to the second condition of verse 14 –
* and not you will cause to embitter with mouth Yehovah.
* and you embittered mouth Yehovah.
With that stated, Samuel does not give a direct answer to the third condition. Instead, he takes the same form of the condition and he changes it into a statement of fact concerning the expected discipline of the Lord…
15 (con’t) then the hand of the Lord will be against you, as it was against your fathers.
Nah ah! The words “as it was” are inappropriately inserted: vehayethah yad Yehovah bakhem uvaavotekhem – “and it became hand Yehovah in you, and in your fathers.” The words appear confused. So much so that the Greek changes “fathers” to “king.” This fails to solve anything and it makes no sense. The king is not a father, and the plural being translated as a singular (king) is merely a convenient attempt to explain what is misunderstood.
Likewise, scholars pretty much universally fail to understand what is being said. Some say the “and” is equivalent to “as it was,” being a comparative. However, there are other words that are sufficient for that purpose, which were not used. Some say the text is probably corrupt.
These are all simple attempts to explain away the clear meaning. This says that the Lord’s hand will be in them, meaning He will be against them. Then, by saying “and in your fathers,” it also means His hand will be against their fathers.
Noting the fathers who are past generations who have died, it is saying that the promises, such as to Abraham, Isaac, and Jacob, will be denied them. There is nothing unreasonable about this. For example, the Lord promised the land to Abraham, then to Isaac, then to Jacob.
However, that promise is conditional. “When you obey the Lord, the land is yours and you may live in it. When you disobey Him, the land is still yours, but you may not live in it.” Likewise, there is the promise of sonship for Israel. When there is disobedience, they become Lo Ammi, Not My People, as stated in Hosea.
The masterful form and structure of the words eliminate a direct need for a response to the third condition. It sums up the whole thought by giving the conclusion to the unstated main clause of the previous verse, while at the same time showing a contrast to the third condition –
* and you became – also you and the king who he reigned upon you – after Yehovah your God.
* and it became hand Yehovah in you, and in your fathers.
The thought essentially says, “If you do these things, well…, but if don’t do these things, here is what you can expect: The hand of the Lord will come against you and against your fathers, meaning what was promised to them.”
16 “Now therefore, stand
gam atah hithyatsevu – “Also now, you must station yourselves.” The words take the reader back to verse 7 –
v7. And now, you must station yourselves.
v16. Also now, you must station yourselves.
Samuel told them to station themselves so that he could make a case against them as well as convey to them what would happen if they failed to heed the Lord. He will now prove to them that what they asked for was evil. At the same time, this proof will, by default, prove that what he said would come to pass if they fail to heed…
16 (con’t) and see this great thing which the Lord will do before your eyes:
u-reu eth ha’davar ha’gadol ha’zeh asher Yehovah oseh leenekhem – “and you must see the word, the whopping, the this, which Yehovah doing in your eyes.” The Lord will give them visible proof of Samuel’s words, confirming their wickedness and their need to heed the Lord in the future. The superlative word, whopping, reveals it will be something far beyond the norm…
17 Is today not the wheat harvest?
halo qetsir khitim ha’yom – “Not harvest wheat the day?” To set the stage for the whopping thing the Lord will do, Samuel asks an obvious question that demands a positive response. It is the time of the wheat harvest, but something is about to happen…
17 (con’t) I will call to the Lord, and He will send thunder and rain,
eqra el Yehovah veyiten qoloth u-matar – “Let me call unto Yehovah, and He will give voices and rain.” The harvest season for wheat is around May/June. It is not a time when rain is expected in Israel. When it comes, it is usually severe and will thus interfere with work and possibly damage or destroy crops. As the text verse showed, rain is wholly unsuitable for harvesting time.
Solomon may have read the words of Samuel and used them as an example of the conduct of the people, being stupid and unworthy of honor. That is evident from the surrounding narrative, including…
17 (con’t) that you may perceive and see that your wickedness is great, which you have done in the sight of the Lord, in asking a king for yourselves.”
u-deu u-reu ki raatkhem rabah asher asithem beene Yehovah lishol lakhem melekh – “and you must know and you must see, for your evil abundant which you did in eyes Yehovah, to ask to you king.” In sending rain at this time of year, as Samuel prophesied, it is a confirmation of the evil nature of their request.
They had rejected the Lord as king over them, and they would see the evidence of this fact. They would also be assured that Samuel’s words of warning were likewise true…
Here is the King, the One for whom you asked
Him you must follow as He leads the way
With the responsibility for you, He has been tasked
So be sure to follow Him from day to day
I have appointed Him, just as you asked
You rejected Me, and yet, I have not gone away
With a great responsibility, He has been tasked
Be sure that you follow Him every day
In following Him, you will be following Me
Now you see this truth when before it was masked
Obedience to Him, as you can plainly see
Is the duty with which you have now been tasked
I. You, You Did All the Evil (verses 18-25)
18 So Samuel called to the Lord, and the Lord sent thunder and rain that day;
vayiqra shemuel el Yehovah vayiten Yehovah qoloth u-matar bayom ha’hu – “And he called, Samuel, unto Yehovah, and He gave voices and rain in the day, the it.” In a previous verse, Samuel spoke of not obeying the voice and embittering the mouth of Yehovah. Here is the response to that thought. The voices, the thunder, of the sky equate to the voice of the Lord, and the rain of the sky to His embittered mouth.
As noted in Chapter 10, Saul is listed under the name Matri, a name found nowhere else in Scripture. Matri is derived from matar, rain. As seen, it means Rain of Yehovah. It is a reminder to Israel of their evil in asking for a king, and yet a granting of their request. In sending this rain, there is a response…
18 (con’t) and all the people greatly feared the Lord and Samuel.
vayira kal ha’am meod eth Yehovah veeth shemuel – “And he feared, all the people, vehemently, Yehovah and Samuel.” It terrified the people to know how displeased the Lord was with their request. Not only had their prophet and judge told them, but the Lord sent rain as visible and electrifying proof.
19 And all the people said to Samuel, “Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves.”
vayomeru kal ha’am el shemuel hithpalel bead avadekha el Yehovah elohekha veal namuth ki yasaphnu al kal khatotenu raah lishol lanu melekh – “And they said, all the people unto Samuel, ‘You must intercede yourself for your servants unto Yehovah your God. And not let us die, for we added upon all our sins evil to ask to us king.’”
The words “for we added” show that they understand that asking for a king is another sin heaped upon a mountain of sins preceding it. They already deserved His divine judgments. Asking for a king was another proof of their unworthiness.
At what point would they be worthy of death? They didn’t know but felt they may have crossed that line. Samuel’s intercession is, therefore, begged for.
20 Then Samuel said to the people, “Do not fear.
The words are in response to the fear noted in verse 18: vayomer shemuel el ha’am al tirau – “And he said, Samuel unto the people, ‘Not you will fear.’” The voice and rain, though a sign of great displeasure, were intended to elicit a change in the people, not as a sign that they were to be destroyed.
20 (con’t) You have done all this wickedness; yet do not turn aside from following the Lord, but serve the Lord with all your heart.
The words are emphatic: atem asithem eth kal ha’raah ha’zoth akh al tasuru meakhare Yehovah vaabadtem eth Yehovah bekhal levavkhem – “You, you did all the evil, the this. Surely, not you will veer from after Yehovah. And you served Yehovah in all your heart.” Samuel acknowledges all the evil they committed, but the Lord’s mercies are based on His covenant loyalty. Therefore, if a change is realized, things will go well.
Telling them not to veer from after Yehovah is a reminder of the words of verse 14, “and you became – also you and the king who he reigned upon you – after Yehovah your God.” They were to follow “after the Lord,” and they were not to veer from that. Instead, they were to wholeheartedly serve Him. And again…
21 And do not turn aside; for then you would go after empty things which cannot profit or deliver, for they are nothing.
velo tasuru ki akhare ha’tohu asher lo yoilu velo yatsilu ki tohu hemah – “And not you will veer. For after the desolation which not they will cause to ascend, and not they will cause to deliver, for desolation they.” The words of the second clause are complicated because of an implied verb from the first clause.
Therefore, translations vary. Several scholars, all making the same claim by copying one after another, say, “not one of the ancient versions translate the Hebrew ki, ‘for’: they all omit it. It is therefore clear that this ‘for’ has, through some copyist’s error, got into the text since the versions were made” (Ellicott, et al).
That makes no sense. Just because ancient translations don’t translate it doesn’t mean it doesn’t belong there. Later translations leaving it out are no different than scholars copying the same thing from other scholars, one after another, to make a point (if you get what I mean).
The NKJV, though a paraphrase with several inserts, gives the correct sense. If Israel veers from after Yehovah, the only thing they will veer to is tohu, desolation.
This is a word seen only twice so far. The first use was in Genesis 1:2. The second was in the Song of Moses in Deuteronomy 32. It comes from an unused root signifying to lie waste. Thus, it is a desolation.
The Lord is the One who brought form out of the void (the desolation) in Genesis. Without Him, there is only desolation and vacuity. Therefore, to assume that following any other path will profit them or deliver them is ridiculous. The entire world is being instructed through Yehovah’s interactions with Israel…
22 For the Lord will not forsake His people, for His great name’s sake,
ki lo yitosh Yehovah eth amo ba’avur shemo ha’gadol – “For not He will smite, Yehovah, His people in sake His name, the great.” The words again speak of covenant loyalty. To smite the people would mean permanent removal or complete destruction of them.
However, because He has entered into a covenant with them, He will never violate that by permanently removing them from His covenant faithfulness, even if they are not under His covenant blessings. If the people of the world understood this, a lot of confusion concerning Israel would be eliminated.
This is true in Israel, in the church, and in the world at large. Understanding the Lord’s covenant loyalty properly would also completely eliminate the debate concerning salvation, and in particular eternal salvation, for those in the New Covenant.
Not a single person would accept that salvation could be lost if the Lord’s covenant faithfulness were properly understood. Being saved involves a covenant act and promise of the Lord. Once that is introduced, His name, based on His covenant promises, is what matters, not our failings.
22 (con’t) because it has pleased the Lord to make you His people.
ki hoil Yehovah laasoth ethkhem lo leam – “for He caused to yield, Yehovah, to make you to His people.” This refers to God’s election as defined by Paul in Romans. However, this does not in any way support the Calvinistic explanation of election. Israel was offered the Mosaic Covenant. They agreed to it, and then it was cut between them.
The same is true today. We are offered Christ’s covenant, we agree to it, and then it is realized in us, thus making each one of us His people. God knew what Israel’s decision would be, and He also knows what our decisions will be, but that has no bearing on the fact that each must decide. If you choose not to decide, you still have made a choice .
23 Moreover, as for me, far be it from me that I should sin against the Lord in ceasing to pray for you;
The words are emphatic: gam anokhi khalilah li mekhato leYehovah mekhadol lehithpalel baadkhem.” Also, I, profane-ward to me from sin to Yehovah from desisting to pray myself for you.” The use of infinitive verbs highlights the result of the reflexive verb. The intent is, “It would be a profane state directed at me from sinning, which came from being lazy (being flabby by not expending my energy) in praying for you.”
One can see the reason for the emphasis when placing the previous clause side by side with this one:
* …for He caused to yield, Yehovah, to make you to His people.
* Also, I, profane-ward to me from sin to Yehovah.
Despite all of Israel’s wickedness, the Lord has covenanted Himself with them. Therefore, it would be the epitome of presumption and arrogance for Samuel, as their judge, to refrain from praying for them. Rather…
23 (con’t) but I will teach you the good and the right way.
vehoreithi ethkhem bederekh ha’tovah vehasharah – “And I caused to flow you in way, the good and the straight.” Samuel’s responsibility is to judge the people. This included instructing them in what they were to do and the appropriate way to do it. That, combined with his prayers (and not but), is his obligation. Therefore, he will not cease to do these things.
24 Only fear the Lord, and serve Him in truth with all your heart;
akh yeru eth Yehovah vaavadtem otho beemeth bekhal levavkhem – “Surely you must fear Yehovah and you served Him in truth in all your heart.” The words go beyond law observance. They first speak of fearing the Lord. The meaning is to understand that they, as a people, are obligated to Him. If they fail, judgment is to be the anticipated result.
This fearing is then supplemented (the word and) by the notion of serving Him. One can fear without serving, and one can serve without fearing. The former is contradictory and unwise, while the latter reveals a self-serving nature. The Lord wants neither. Rather, the people are to fear and serve. This service is to be both in truth and with all their heart.
To serve in truth might mean going by the book, regardless of the Source of the book (such as the Pharisees did). To serve with the heart but without the truth would be like Cornelius in Acts 10. He knew there was a God, but he didn’t know how to serve Him rightly.
Samuel instructs them to have a proper relationship with Yehovah settled in their minds and practiced in their lives, flowing from the properly directed desire of their hearts. And there is a reason for this…
24 (con’t) for consider what great things He has done for you.
ki reu eth asher higdil imakhem – “For see what He caused to increase in you.” The subject of the chapter is the granting of a king over the people’s request for a king. This is what is being referred to, which is in addition to everything else the Lord has done for them as defined in verses 7-12.
In other words, Samuel is summing up the goodness of the Lord towards them since their inception and capping it all at this time with the granting of a king. They asked, and despite their continued rebellion against him, even through this request, He has granted it to them. Therefore…
25 But if you still do wickedly, you shall be swept away, both you and your king.”
veim harea tareu gam atem gam malkekhem tisaphu – “And if causing to spoil you will cause to spoil, also you, also your king, you will be shaved.” The word ra’a signifies to spoil, as in breaking something to pieces. One can think of a vase being cast down, shattering it. This is what Israel is entreated to avoid.
The word saphah comes from a primitive root. It signifies to shave, as in a man shaving his beard (Isaiah 7:20). Samuel is saying that as a man shaves off his beard, so will the people be removed if they take a ruinous path before the Lord.
You shall serve the Lord with all your heart
In doing this, you will be doing right
Obedience to your King, right from the start
Is good and pleasing in His sight
He is His representative dwelling among you
So be sure to serve Him as is right
Honor the King, so you shall do
Yes, this is good and pleasing in the Lord’s sight
Israel, if you only knew all along
What you failed to see so long ago
The path you chose was completely wrong
But that will change when your King you come to know
III. Here Is Your King
The chapter provides a remarkable conclusion to the panorama that has been seen since 1 Samuel 1. The time of the law anticipating grace was seen in Hannah and Peninnah.
There was the coming of the seed of Grace, the ending of the law, what would happen to Israel during the church age, the people seeking the truth, the tribulation period, and the coming and defeat of the Antichrist.
These and many other events were carefully described and ordered, weaving a tapestry of Israel’s status in relation to the dispensational model since the time of the law.
With the Antichrist defeated and Israel coming to Christ, the next dispensation is the Millennium. It is a time epitomized by a kingdom ruling from Israel. Obviously, a kingdom means there is a king.
This is what Israel has been anticipating for millennia. Yes, they are looking for a Messiah, but their idea of a Messiah is a king who will rule on David’s throne.
This chapter reveals that, using the appointment of Saul to convey that idea. Without using his name in the entire chapter, the king reigns over Israel (verse 1). Though not stated in the chapter, his name means Asked, as in Asked for. He describes those seeking the truth.
The seed of Grace (Hannah) is Samuel, reflecting the state of those under grace. This is first and foremost Jesus, but inclusive of all who are in Christ. This seed of Grace notes that their king is there, walking before the people in verse 2.
Samuel said he was aged and gray, and his sons were there before the people. This shows the Dispensation of Grace is old. Those who were the seed of grace, having believed, will be in Israel before the beginning of the Millennium.
Samuel, the seed of Grace, has been walking before Israel since his youth. It is a truth concerning those who believed, first in Israel and then throughout the world. The challenge for Israel was to witness against him.
In essence, he asks them, “What wrong have I, the seed of Grace, done to you?” Israel will have to witness that Jesus and those in Christ did nothing that can be imputed to them as wrongdoing.
Stopping there for a moment, various Christians have done lots of wrong to the Jewish people over the years. That is not what the picture is conveying. It is speaking of the spiritual state of people, not their worldly actions.
Understanding that, “What harm or wrong has the seed of Grace (meaning the state of those under grace), done to those under the law?” None. The people are called to testify to this in verse 5. Samuel uses the word meumah, speck, coming from mum, a spot or blemish, asking if a single speck was found in his hand.
How does Paul describe the church? In Ephesians 5, he writes –
“…that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” Ephesians 5:27
In Christ, despite our earthly lives, the seed of Grace is without spot or blemish. Israel testifies to this. The people (think of Israel rejecting Christ’s grace for two thousand years) answer, “Witness!”
It is an acknowledgment that they missed the boat at the coming of Christ. Samuel next gave them a history lesson concerning the works of the Lord. This comprised verses 7-12.
In verse 6, he mentioned Moses and Aaron – representing the law but also anticipating Christ, He Who Draws Out and Very High. Jesus was the One to draw out God’s will. He was also the One who administered it and fulfilled it.
Samuel noted that it was they, Moses and Aaron, who brought them up from Egypt, Double Trouble. That is indicative of life under sin and without God. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble.
In verse 8, he backed up and said that it was Jacob who went to Egypt, and the people cried out to the Lord. Jacob, Heel Catcher, typifies the one who supplants Adam, who fell into sin. Jesus is the One to bring man out of sin.
At that time, the Lord sent Moses and Aaron. It signifies the work of Christ, bringing Israel out from the bondage of the law, sin being the result of violating law.
Samuel then picked out stories from Judges. The first was the affliction of Sisera, See the Horse, the commander of Hazor, a name derived from a verb meaning to cluster or gather. Sisera was a picture of misplaced trust and pride, something that stems from law observance.
Hazor pictured the gathering of teachers for those with itching ears. In this case, it would be those such as the Pharisees and Sadducees. They were also sold into the hand of the Philistines, Weakeners, who attempt to weaken faith in others through law observance.
Israel was also sold into the hand of the king of Moab, From Father. Jesus noted that the leaders in Israel were of their father, the devil. Each of these anticipated the foe of the law and those who wield it against the people, robbing them of grace.
In verse 10, Samuel noted the cries of the people, acknowledging their sin for having served the Baals, Masters/Lords, and the Ashtaroth. In its history since Christ, the people have followed the rabbis and the One Law, but have not served the Lord.
Verse 11 noted that the Lord sent Jerubbaal, Bedan, Jephthah, and Samuel. Each one of these pictured Christ defeating the enemies of Israel, meaning the law in particular. These victories were carefully analyzed and explained in the Judges sermons.
Verse 12 referred to Nahash, king of the Ammonites, or Serpent, king of A People. That was carefully analyzed and explained in Chapter 11. If you don’t remember that and need a summary, it is available online on YouTube, Sermon Audio, Rumble, the Superior Word website, and probably already plagiarized and posted by others as well. All of this came about, as it said, “And Yehovah your God – your King.”
Israel could not understand that the Lord is their King. They have been looking for and desiring a king all along, but it is Jesus whom they rejected who is their King –
But they cried out, “Away with Him, away with Him! Crucify Him!”
Pilate said to them, “Shall I crucify your King?”
The chief priests answered, “We have no king but Caesar!” John 19:15
“Now Pilate wrote a title and put it on the cross. And the writing was:
JESUS OF NAZARETH, THE KING OF THE JEWS.” John 19:19
Even Pilate got it, but Israel failed to see. In verse 13, they have a king set over them. This is what they wanted, and this is what they will receive in the Millennium, exactly as the ancient prophecies proclaim. The same king they rejected millennia earlier will finally be accepted by them.
After that, the verses are a historical record of Israel’s expectation when a king has been appointed over them. They are given to ensure Israel would uphold their relationship with the Lord because of and also despite having a king set over them.
In the Millennium, Israel will realize who their King is, and they will honor the Lord by honoring Him. However, the story is not only a typological anticipation of that. It is given as a guide and a warning to Israel during the time of the kings.
The key to understanding Chapter 12 is found in understanding who Jesus is in relation to Israel. A secondary key is in understanding who Israel is in relation to the Lord.
As noted, at this time in redemptive history, they are not “My People,” but are “A People,” which is typologically seen in Ammon. They are under the protection of the Old Covenant until they enter into the New Covenant and again become “My People.”
The layout of the Bible reveals this. The Gentile-led church age epistles are given after the completion of the work of Christ as seen in the gospels. Acts defines the transition from Jews to Gentiles. Paul’s epistles define the parameters of church-age conduct.
After that, letters to the Jewish people, meaning those who will come to faith after the rapture, are detailed. In 1 Peter, a letter written to the “pilgrims of the Dispersion,” meaning Jewish believers, it says –
“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10
Just as prophesied in Hosea and explained by Paul in Romans, the people of God who were “not a people” will be the people of Israel who trust in Jesus Christ and any who join with them, entering first the tribulation and then the Millennium.
Think about what Samuel said to the people. He would not desist from praying for them. Samuel pictures us, Jesus and His saved believers during the church age.
Just as it would be the epitome of presumption and arrogance for Samuel, as their judge, to refrain from praying for them, the same is true for us by not supporting Israel in this dispensation. God has covenanted with them, and He will never break His word, despite their failings.
Keep the boxes straight and focus on what God is doing, and the stories of the past will typologically align with what is and what is coming in this grand story of God’s redemption. It is directed to the people of the world, and it is based on what Jesus Christ has accomplished.
Satan, through improper use of law, is the foe. Law, meaning the state of being under law, is what now stands between God and His people. Christ is the Victor over the law. Faith in what Jesus has done is the key to being freed from Satan’s hold over man.
Praise God for what He has done in giving Jesus for our sins. Hallelujah and Amen.
Closing Verse: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. 21 I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” Galatians 2:20, 21
Next Week: 1 Samuel 13:1-15 The Chapter is one big surprise, and really fun… (Your Kingdom, Not it will Rise, Part I) (23rd 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 12:13-25 (CG)
13 And now, behold! The king whom you selected, whom you asked. And behold! He gave, Yehovah, upon you king. 14 And if you will fear Yehovah, and you served Him, and you heard in His voice, and not you will cause to embitter with mouth Yehovah, and you became – also you and the king who he reigned upon you – after Yehovah your God. 15 And if not you will hear in voice Yehovah, and you embittered mouth Yehovah, and it became hand Yehovah in you, and in your fathers.
16 Also now, you must station yourselves, and you must see the word, the whopping, the this, which Yehovah doing in your eyes. 17 Not harvest wheat the day? Let me call unto Yehovah, and He will give voices and rain, and you must know and you must see, for your evil abundant which you did in eyes Yehovah, to ask to you king.”
18 And he called, Samuel, unto Yehovah, and He gave voices and rain in the day, the it. And he feared, all the people, vehemently, Yehovah and Samuel.
19 And they said, all the people unto Samuel, “You must intercede yourself for your servants unto Yehovah your God. And not let us die, for we added upon all our sins evil to ask to us king.”
20 And he said, Samuel unto the people, “Not you will fear. You, you did all the evil, the this. Surely, not you will veer from after Yehovah. And you served Yehovah in all your heart. 21 And not you will veer. For after the desolation which not they will cause to ascend, and not they will cause to deliver, for desolation they. 22 For not He will smite, Yehovah, His people in sake His name, the great, for He caused to yield, Yehovah, to make you to His people. 23 Also, I, profane-ward to me from sin to Yehovah from desisting to pray myself for you. And I caused to flow you in way, the good and the straight. 24 Surely you must fear Yehovah and you served Him in truth in all your heart. For see what He caused to increase in you. 25 And if causing to spoil you will cause to spoil, also you, also your king, you will be shaved.”
1 Samuel 12:13-25 (NKJV)
13 “Now therefore, here is the king whom you have chosen and whom you have desired. And take note, the Lord has set a king over you. 14 If you fear the Lord and serve Him and obey His voice, and do not rebel against the commandment of the Lord, then both you and the king who reigns over you will continue following the Lord your God. 15 However, if you do not obey the voice of the Lord, but rebel against the commandment of the Lord, then the hand of the Lord will be against you, as it was against your fathers.
16 “Now therefore, stand and see this great thing which the Lord will do before your eyes: 17 Is today not the wheat harvest? I will call to the Lord, and He will send thunder and rain, that you may perceive and see that your wickedness is great, which you have done in the sight of the Lord, in asking a king for yourselves.”
18 So Samuel called to the Lord, and the Lord sent thunder and rain that day; and all the people greatly feared the Lord and Samuel.
19 And all the people said to Samuel, “Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves.”
20 Then Samuel said to the people, “Do not fear. You have done all this wickedness; yet do not turn aside from following the Lord, but serve the Lord with all your heart. 21 And do not turn aside; for then you would go after empty things which cannot profit or deliver, for they are nothing. 22 For the Lord will not forsake His people, for His great name’s sake, because it has pleased the Lord to make you His people. 23 Moreover, as for me, far be it from me that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way. 24 Only fear the Lord, and serve Him in truth with all your heart; for consider what great things He has done for you. 25 But if you still do wickedly, you shall be swept away, both you and your king.”
