Artwork by Doug Kallerson
1 Samuel 8:1-22
Hear the Voice of the People
(Typed 7 July 2025) Over the years, lots of friends and acquaintances have come by the house to ask advice about various things. Knowing I’m a preacher, when people are in difficult straits, they think I may have an answer or solution to their problems.
They come with life problems, family problems, money problems, divorce problems, and so much more. Because I’m a preacher, you would think they would have an inkling that I would talk to them from a biblical perspective. But their inkle meter is often broken.
They present their issue, I respond with what the Bible says or from a biblical perspective if the issue isn’t exactly presented in the Bible, and let them know that this is how the Lord would have them respond.
After all these years, I approximate that 95% (or more) of the people who came by leave without taking to heart what I told them. People are looking for an easy answer that solves their troubles and doesn’t require them to get closer to God. They are looking for a quick prayer, a quick fix, and then get back to life, doing whatever they had been doing.
Some amount of time later, they are still struggling with the same issue. Maybe the divorce has been settled and they are currently working on another marriage that they can end just as badly, or whatever.
Text Verse: O Lord, I know the way of man is not in himself;
It is not in man who walks to direct his own steps.” Jeremiah 10:23
We think that we direct our own steps in life, but we either follow the steps of the Lord, or sin within us directs our steps in another direction. None of us can truly direct our own path as we would like without adherence to Him or suffering consequences for not doing so.
The people of Israel, represented by their leaders, came to Israel’s judge, Samuel. They stated their desire for a new direction. However, it is the same old direction they’ve followed for hundreds of years, meaning rejecting the Lord and wanting to do things their own way.
Samuel spends careful time telling them what the results of their decision will be. It is an otherwise unstated plea for them to reconsider. But Israel, like most of those I have talked to over the years, doesn’t want to heed the word of the Lord.
The word is written down for us to consider and apply to our lives. But instead of going there, we as humans are usually looking for something or someone to lead us down an easy path of theological mediocrity. The Lord is there for us, and most want to pay lip service to Him while doing things their own way and according to their own desires.
Israel’s problem is reflective of the human condition in general. That is why the stories in the Bible resonate so well with us. But are we going to pay heed and apply what they tell us to our lives? The wise will. All others will continue down whatever path they think will be the quickest route to temporary supposed happiness.
Such lessons as this 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. The Verdict of the King (verses 1-9)
Now it came to pass when Samuel was old
vayhi kaasher zaqen shemuel – “And it was according to which he was aged, Samuel.” The text gives no hint of Samuel’s age, just that he is aged. Despite this, commentaries give numerous suggestions on why he must be one age or another. But this isn’t the focus of the narrative and is irrelevant. It is rather focused on…
1 (con’t) that he made his sons judges over Israel.
vayasem eth banav shophetim leyisrael – “and he set his sons – judging to Israel.” As noted in the introduction to the book, Samuel is the last God-appointed judge of Israel. However, to assist him in his old age, he appointed his sons as judges while he retained overall authority.
It is because of this appointment that a new direction in the leadership and governmental structure of Israel will take place. As for his sons…
2 The name of his firstborn was Joel, and the name of his second, Abijah;
vayhi shem beno habekor yoel veshem mishnehu aviyah – “And it was, name his son the firstborn Joel, and name his second Abijah.” Although there are various possibilities for the meaning of Joel, surely the intent here is that it is derived from an abbreviated form of Yehovah and the word el, God. Thus, it means something like Yehovah is God.
This appears to be the intent because the name of the next son is Abijah, My Father is Yehovah, or Yehovah is Father. Samuel chose a name for each son that speaks of the character or nature of the Lord. In 1 Chronicles 6:28, Joel is listed as Vashni rather than Joel.
Various suggestions have been given concerning this. Some think it is a second name, as often occurs in Scripture. Some think his name dropped out, and the word vashni is a corruption of “and the second” when referring to Abijah. Some think it is a third son not mentioned in Samuel.
The name Vashni is not a regular Hebrew name. Jones’ Dictionary of Old Testament Names thinks it is derived from Arabic and indicates Gift of God, but using this logic, it would be more closely translated as Yehovah is Generous.
As for the sons’ positions…
2 (con’t) they were judges in Beersheba.
shophetim biveer shava – “judging in Beersheba.” Beersheba is the southernmost point in the land and quite distant from where Samuel is. Due to his age, he probably decided that they should judge from there so that he would not have to travel there if a need arose. Rather, he would tend to the needs of the northerly tribes. Beersheba means Well of Seven and Well of Oath.
3 But his sons did not walk in his ways;
Rather: velo halekhu vanav bedarko – “And not they walked, his sons, in his way.” The written Hebrew says, “in his way,” while the oral says, “in his ways.” Why they felt the singular should be amended is hard to figure. It is probably to align with the plural seen in verse 5.
It is true that the term “in his ways” is used at other times, usually referring to the ways of Yehovah, while “in his way” or a variation of it is less common, but the clear meaning is that Samuel had one way, one proper path, on which he walked. The sons had various ways that diverted from this. Those paths included…
3 (con’t) they turned aside after dishonest gain, took bribes, and perverted justice.
More precisely: vayitu akhare habatsa vayiqhu shokhad vayatu mishpat – “and they stretched after the plunder, and they took donation, and they caused to stretch verdict.” They didn’t just turn aside after dishonest gain. Instead, they stretched after betsa, plunder.
This gives the sense of reaching as far as they can anytime something caught their eye. They went out of their way to obtain it. Men like this were forbidden to be appointed to a position of integrity –
“Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness [betsa]; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” Exodus 18:21
The taking of donations (bribes) was expressly forbidden in the law on several occasions –
“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:19
Lastly, stretching the verdict is a way of saying that they showed favoritism, stretching their judgment on behalf of one party for whatever reason suited them. This was also expressly forbidden in the law –
“Not you shall cause to stretch verdict, your destitute, in his dispute.” Exodus 23:6 (CG).
These sons saw the opportunities their positions afforded them and used them to take advantage of the people in various ways in order to enrich themselves in power, position, and wealth. It is because of this that the people desired a change…
4 Then all the elders of Israel gathered together and came to Samuel at Ramah,
vayithqabetsu kol ziqne Yisrael vayavou el shemuel ha’ramathah – “And they will gather themselves all aged Israel, and they came unto Samuel the Ramah-ward.” The elders of Israel were noted as far back as during the time in Egypt (Exodus 3:16). Under Moses, there was eventually a numbered set of men, seventy, from the elders (Numbers 11:16).
It isn’t known if that number is referred to here or if it is just a regular body of elders from each of the tribes. Whatever the composition is, they have gathered to Samuel at the main place where he judged, in Ramah, in order to secure a change in how the nation was to be led.
The Ramah means The Lofty Place.
In defense of their position, they set forth two arguments why it is necessary…
5 and said to him, “Look, you are old, and your sons do not walk in your ways.
vayomeru elav hineh atah zaqanta u-vanekha lo halekhu bidrakhekha – “And they said unto him, ‘Behold! You, you were aged, and your sons not they walked in your ways.” The first reason given is that Samuel is aged. In fact, the matter is stated emphatically. Even if true, it is an irrelevant statement. Whatever system is decided upon, any leader will get old.
The only way to get around that would be to set age limits on any future leader, an idea not entertained by the men. The second reason given is that his sons didn’t walk in the ways of Samuel. This could be handled in another way according to the law.
The Lord had set judges over the people for hundreds of years. In their times of need, they were appointed to deliver the people. In times of peace, they judged matters for the people. Although it will be made explicit later, even here it can be seen that this is not a rejection of Samuel but of the One who appointed him as judge. This is understood from the next words…
5 (con’t) Now make us a king to judge us like all the nations.”
atah simah lanu melekh leshaphetenu kekhal hagoyim – “Now set-ward to us king to judge us according to all the nations.’” The reason they want a king is that he will judge them. They are looking for a royal rule to assume the judicial governance of the people. The proposition is, once again, not based on reason. A king will get old like any other judge.
Not always, but having a king also normally implies a dynasty where sons rule in the place of their fathers. But this is what they say they are upset about with Samuel’s sons. They don’t judge fairly like Samuel does. If they think having a king will be any different, they aren’t paying attention to human nature.
Their true motive is exposed in the second half of their words, “according to all the nations.” It is what the Lord expected, in advance, concerning the desire of the people. In Deuteronomy 17, it says –
“When you come to the land which the Lord your God is giving you, and possess it and dwell in it, and say, ‘I will set a king over me like all the nations that are around me,’ 15 you shall surely set a king over you whom the Lord your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother.” Deuteronomy 17:14, 15
Despite the Lord knowing this would be their desire, the words “according to all the nations” show a distinct rejection of the Lord. Israel was not like all the nations. Even hundreds of years later, the Lord informed them of this –
“What you have in your mind shall never be, when you say, ‘We will be like the Gentiles, like the families in other countries, serving wood and stone.’” Ezekiel 20:32
Asking for a king was an allowance, but it was not what the Lord intended. If it were, He would have suggested it. Instead, they are asking for this new direction. However, this doesn’t mean the event won’t fit the overall plans and intents of the Lord.
In asking for a king, the people will have to go through a learning process to meet the intended goal, the Lord has already determined. They will get what they ask for, but it will be a long and arduous journey as they discover the ramifications of their request.
It should be noted that the impetus for this request is based upon what will transpire in 1 Samuel 11 when Nahash the Ammonite comes against Jabesh Gilead. This can be discerned from what Samuel says to the people in 1 Samuel 12:12. There, it says that they requested a king at that time. As for the immediate result of the petition…
6 But the thing displeased Samuel when they said, “Give us a king to judge us.”
vayera hadavar beene shemuel kaasher ameru tenah lanu melekh leshaphetenu – “And it spoiled, the word, in eyes Samuel according to which they said, ‘Give-ward to us king to judge us.’” This would be upsetting for a multitude of reasons. The first is that they didn’t ask if the Lord would approve of the matter. Rather, they asked Samuel to give them a king to be set before them.
A second reason would be that this removes the Lord from the final decision concerning matters. The king may have a prophet and advisers to counsel him concerning what to do, but it is the king who decides if it will be done.
Third, this is an implicit indictment concerning the abilities of Samuel. His advanced age, implying an inability to adequately lead, has been referred to. His choice in appointing his sons is seen as a failure in the people’s eyes, and his status as a judicial leader who possessed no royal authority is implied to be a defective means of leadership by the people. But the people had asked…
6 (con’t) So Samuel prayed to the Lord.
vayithpalel shemuel el Yehovah – “And he will intercede himself, Samuel, unto Yehovah.” The people never asked for prayer, nor have they acknowledged the Lord in their words. However, Samuel knew that he could not just give the people a king without the Lord’s guidance. As such, he did what he knew was appropriate in this regard…
7 And the Lord said to Samuel, “Heed the voice of the people in all that they say to you;
vayomer Yehovah el shemuel shema beqol ha’am lekhol asher yomeru elekha – “And He said, Yehovah, unto Samuel, ‘Hear in voice the people to all which they will say unto you.’” The Lord, without any hesitation or additional qualification, tells Samuel to hear what the people have asked. The implication is “to hear and respond accordingly.” His next words clarify why Samuel should not be disturbed by the request…
7 (con’t) for they have not rejected you,
ki lo othekha maasu – “For not you they spurned.” Samuel was concerned that this had happened because of him. This is evident in the following three statements –
Moses: “Let me set upon me king according to all the nations.”
The elders: “Now set-ward to us king to judge us according to all the nations.’”
Samuel: “Give-ward to us king to judge us.”
In Deuteronomy, Moses spoke in the singular concerning Israel collectively (let me set). Using the same word, sum, to set, when the elders came to Samuel, they spoke as a group of elders over a group of people (set-ward to us). Samuel, knowing Moses allowed this, must have thought, “They think I am a failure. Therefore, they are asking me to natan, give, them a king according to Moses’ allowance.”
The Lord, however, corrects his thinking. In using Moses’ words, Israel is claiming authority from Moses, who spoke on behalf of the Lord. Samuel isn’t giving them anything. Israel is placing itself under a king. They are merely asking Samuel to be the one to appoint a king based on the decision they have already made. The implied meaning is…
7 (con’t) but they have rejected Me, that I should not reign over them.
ki othi maasu mimelokh alehem – “For Me they spurned from reigning upon them.” Samuel wasn’t the lawgiver. Moses was. And Moses’ authority ultimately stemmed from the authority of the Lord. Therefore, they are rejecting the authority of the Lord by asking for a king to rule over them.
The Lord did not tell them to appoint a king over themselves. Rather, He said that a king had to meet certain requirements. This decision, notes the Lord, is…
8 According to all the works which they have done since the day that I brought them up out of Egypt, even to this day
kekhal hamaasim asher asu miyom haalothi otham mimitsrayim vead hayom hazeh – “According to all the actions which they did from day I caused to ascend them from Egypt and until the day, the this.” Simply put, this means, “They have always been this way.” The Lord brought them out of Egypt. When He did, at the first stop in the wilderness after crossing the Red Sea, they were moaning against the Lord.
When they arrived at Sinai, no sooner had they been presented with the Ten Commandments than they turned around and fashioned the golden calf. The stubborn, rebellious attitude remained unchanged in them even until the day they came before Samuel to request a king.
8 (con’t) —with which they have forsaken Me and served other gods—so they are doing to you also.
vayaazvuni vayaavdu elohim akherim ken hemah osim gam lakh – “and they loosened Me and they served gods, others. Thus they doing also to you.” To loosen means to forsake, as in being bound together but letting go and walking away. Israel was called by the Lord. They accepted the call and were bound to Him, and yet, every chance they got to be with another, they left Him and followed other gods.
As such, the “doing also to you” isn’t referring to forsaking Samuel. Rather, they are forsaking the Lord by asking Samuel to set a king before them. Despite this, the Lord says…
9 Now therefore, heed their voice. However, you shall solemnly forewarn them,
veatah shema beqolam akh ki haed taid bahem – “And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them.” The NKJV adequately explains the intent. Samuel is to hearken unto their request. But before he does, he is to warn them, in advance, of the consequences of their decision…
9 (con’t) and show them the behavior of the king who will reign over them.”
vehigadta lahem mishpat ha’melekh asher yimlokh alehem – “and you caused to declare to them verdict the king who he will reign upon them.” The verdict of the king refers to the legal rights the king will claim as the sovereign over the people. In essence, his word would become the law of the land, and so the people needed to know what to expect once a king was selected.
We want a king! Someone to lead us
We want to be like everyone else
Having a king will be a giant plus
When we put the Lord on a shelf
We know what we want and what is right
Give it to us, so we say
Our lives are in such a plight
And we no longer want it to be this way
*
They will get what they think they desire
But it won’t really be that way
When they receive the Spirit’s fire
They will know their true King on that day
II. Israel’s Demotion (verses 10-22)
10 So Samuel told all the words of the Lord to the people who asked him for a king.
vayomer shemuel eth kal divre Yehovah el haam hashoalim meito melekh – “And he said, Samuel, all words Yehovah unto the people, the ‘askers from him a king.’” This refers not to what has been said, but what will be said. The Lord told Samuel what a king would expect from the people. Samuel will set forth the Lord’s words as a solemn warning before a king is named…
11 And he said, “This will be the behavior of the king who will reign over you:
vayomer zeh yihyeh mishpat ha’melekh asher yimlokh alekhem – “And he said, ‘This, it will be, verdict the king who he will reign upon you.’” This demonstrates that “the words of the Lord” of the previous verse were not referring to what was recorded in verses 7-9, but what will be said concerning the king –
v. 10 – “and you will cause to declare to them verdict the king who he will reign upon them.”
v. 11 – “This, it will be, verdict the king who he will reign upon you.”
Therefore, as a witness against the people when they adamantly push forward with their request, Samuel explains to them that…
11 (con’t) He will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots.
Rather, it is singular: eth benekhem yiqakh vesam lo vemerkavto uvepharashav veratsu liphne merkavto – “Your sons he will take, and he set to him in his chariot and in his steeds, and they ran to faces his chariot.” Unlike the judges who lived in an unassuming manner, riding their own donkeys and dwelling among the people, the king would surround himself with pomp and separate himself from the people.
Instead of a donkey, he would have a chariot with steeds. And to tend to these things, he would take for himself a tribute from the people, some of their own sons. After they tended to his chariot and steeds, these sons would run before the chariot as a demonstration of his grand authority.
There is a bit of irony in the words. They said to Samuel, “set-ward to us king to judge us.” Once the king is set, he will then take their sons and set them “to him.” That thought continues next…
12 He will appoint captains over his thousands and captains over his fifties,
velasum lo sare alaphim vesare khamishim – “And to set to him commanders thousands and commanders fifties.” This is still referring to the king taking of the people’s sons for his own purposes, including placing them wherever he desired, such as in the military or in the general labor force. The latter is seen, for example, in 1 Kings 4:7 –
“And Solomon had twelve governors over all Israel, who provided food for the king and his household; each one made provision for one month of the year.”
The meaning is that instead of having one’s sons at home to assist in the farming, they would be taken as labor for the king’s harvest, or for the king’s battles, as seen in the next words…
12 (con’t) will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots.
velakharosh kharisho veliqtsor qetsiro velaasoth kele mikhamto u-khele rikhbo – “and to plow his ploughing, and to reap his harvest, and to make implements his battle, and implements his chariot.” The king would tend to his own needs at the expense of the sons of his people. Whoever suited his eye for meeting his desired purposes would be involuntarily enlisted to do so. And more…
13 He will take your daughters to be perfumers, cooks, and bakers.
veeth benotekhem yiqakh leraqakhoth u-letabakhoth u-leophoth – “And your daughters he will take to perfumers, and to cooks, and to bakers.” The lesser jobs, not requiring the strength of a man, would not be left to his household. Rather, he would also select daughters from the people, making them serve the royal house.
In this clause is a word found only here in Scripture, tabakhah, a female cook. It comes from the noun tabakh, a butcher, cook, or bodyguard. That is derived from the verb tabakh, to slaughter (animals or men).
Further, not only will the king conscript sons and daughters…
14 And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants.
veeth sedothekhem veeth karmekhem vezetekhem hatovim yiqakh venathan leavadav – “And your fields and your vineyards and your olives – the good, he will take and he gave to his servants.” The words indicate an utter disregard for the rights and rules established under the law concerning personal property.
The kings of the surrounding nations exercised such forceful confiscations, and the kings of Israel were sure to follow suit, taking what they desired from those who could not refuse. And more…
15 He will take a tenth of your grain and your vintage, and give it to his officers and servants.
vezarekhem vekarmekhem yasor venathan lesarisav velaavadav – “And your seed and your vineyards he will tithe, and he gave to his eunuchs and to his servants.” The Lord mandated tithing from the people. For two of those years, that tithe was eaten by the people in a celebration before the Lord. On the third year, the tithe was to be given entirely to the care of the priests, Levites, and poor.
However, a king would exact a tithe from everything the people produced. It would be an ongoing compulsory tax which, if spent properly, would be suitable to run the nation, protect its citizens, and bring prosperity to all. But instead, this would most likely be squandered by enriching those the king desired to favor. Also…
16 And he will take your male servants, your female servants, your finest young men, and your donkeys, and put them to his work.
veeth avdekhem veeth shiphkhothekhem veeth bakhurekhem hatovim veeth khamorekhem yiqakh veasah limlakhto – “And your servants and your maidservants and your selected – the good, and your donkeys, he will take, and he made to his deputyship.” The Greek reads cattle instead of selected, there being one letter difference between the two in the Hebrew. This seems unnecessary even if possible and convenient.
The Hebrew marks off the first three categories with the words “the good.” It makes no sense to assume that the king would take good cattle and not also define the donkeys as such. Rather, referring to three categories of people all designated as “the good” seems appropriate.
All of these would be taken for the king’s service in whatever manner they were best suited. Further…
17 He will take a tenth of your sheep.
tsonekhem yasor – “Your flock he will tithe.” The word tson is derived from an unused root signifying to migrate. Thus, it refers to flocks such as sheep and goats. A tithe of these would be taken from the people along with everything else. Every aspect of their agricultural existence would be subject to the king’s grasping hand.
17 (con’t) And you will be his servants.
The words are emphatic: veatem tihyu lo laavadim – “and you, you will be to him to servants.” The meaning is that the king’s hand would be so heavy on the people that they would spend their time and effort serving the king.
The reason for the emphasis is seen in the “what should have been” nature of the words of the Lord –
“For My servants, they, whom I caused to bring them from land Egypt. Not they will be sold as servant” Leviticus 25:42 (CG).
The people were the servants of the Lord, but through choosing a king, they would sell themselves to be his servants. Therefore…
18 And you will cry out in that day because of your king whom you have chosen for yourselves, and the Lord will not hear you in that day.”
Rather, the Lord will hear, but He will shut His ears to the noise: u-zeaqtem bayom ha’hu mil’liphne malkekhem asher bekhartem lakhem velo yaaneh Yehovah etkhem bayom ha’hu – “And you shrieked in the day, the it, from to faces your king whom you selected to you, and no He will answer, Yehovah, you in the day, the it.”
The meaning of the phrase “from to faces your king” is “from before your king.” It is a way of saying, “You will cry out to Yehovah as you groan before your king (whom you selected for yourselves, by the way ), and Yehovah will not answer.” It is the old “You made your bed, now lie in it” thought. And yet, after all this…
19 Nevertheless the people refused to obey the voice of Samuel;
vaymaanu ha’am lishmoa beqol shemuel – “And they refused, the people, to hear in voice Samuel.” People think the grass is always greener elsewhere, and yet, when presented with evidence that it really isn’t so, they refuse to heed the warning. This is what is going on here.
Whether the elders retired and debated, presented the options and explanations to the people at a national assembly, or simply responded to Samuel immediately isn’t stated. The warning is immediately followed by their refusal to highlight the impetuous nature of the people.
19 (con’t) and they said, “No, but we will have a king over us,
vayomeru lo ki im melekh yihyeh alenu – “And they said, ‘No! For lo! King, he will be upon us!’” The sad part of their response is that they already had a king. They lived under a benevolent monarchy, as witnessed by the words of Exodus 19 –
“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. 6 And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” Exodus 19:5, 6
A kingdom implies having a king. Israel failed to recognize this. Their desire was…
20 that we also may be like all the nations,
The words are emphatic: vehayinu gam anakhnu kekhal ha’goyim – “And we became, also we, according to all the nations.” What a great idea! Let’s take a demotion and impose immense burdens upon ourselves in the process –
“Also today the Lord has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments, 19 and that He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the Lord your God, just as He has spoken.” Deuteronomy 26:18, 19
The Lord told them that they would be high above the nations. Instead, they want to be just like all the other nations. Israel wanted to trade the kingdom of the all-powerful, all-gracious Yehovah for one run by an arm of flesh extending from a person who would tend to himself and his own needs before all else. Smart move, folks!
20 (con’t) and that our king may judge us and go out before us and fight our battles.”
ushephatanu malkenu veyatsa lephanenu venilkham eth milkhamotenu – “And he judged us, our king, and he went to our faces and he battled our battles.” The Lord has already done these things for them. He judged them through His appointed designees. He also fought their battles for them and said that He would continue to do so –
“When you go out to battle against your enemies, and see horses and chariots and people more numerous than you, do not be afraid of them; for the Lord your God is with you, who brought you up from the land of Egypt. 2 So it shall be, when you are on the verge of battle, that the priest shall approach and speak to the people. 3 And he shall say to them, ‘Hear, O Israel: Today you are on the verge of battle with your enemies. Do not let your heart faint, do not be afraid, and do not tremble or be terrified because of them; 4 for the Lord your God is He who goes with you, to fight for you against your enemies, to save you.’” Deuteronomy 20:1-4
21 And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord.
vahyishma shemuel eth kal divre ha’am vedaberem beazene Yehovah – “And he heard, Samuel, all words the people, and he spoke them in ears Yehovah.” Whether they believed that Samuel spoke to the Lord or not, all they could focus on was that they were not content with the state of things.
Samuel spoke to the Lord what was already known to Him. But this was a necessary process to work through so that every t was crossed and every i was dotted. With his words to the Lord complete…
22 So the Lord said to Samuel, “Heed their voice, and make them a king.”
vayomer Yehovah el shemuel shema beqolam vehimlakhta lahem melekh – “And He said, Yehovah unto Samuel, ‘Hear in their voice and you caused to reign to them king.’” This is now the third time the Lord has told Samuel to hear their voice –
v.7 – “And He said, Yehovah, unto Samuel, ‘Hear in voice the people to all which they will say unto you. For not you they spurned. For Me they spurned from reigning upon them.’”
v.9 – “And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them, and you will cause to declare to them verdict the king who he will reign upon them.”
The matter has been officially decided. What must next take place is for a king to be selected. Therefore…
*22 (fin) And Samuel said to the men of Israel, “Every man go to his city.”
vayomer shemuel el anshe Yisrael lekhu ish leiro – “And he said, Samuel unto men Israel, ‘You must walk, man to his city.’” Saying this immediately subdues any thought of the people hastily choosing a king and having Samuel appoint him over the nation.
With the elders there, it would seem like a great idea to choose one from among themselves or one of their children. It may be that someone would stand up and volunteer, stating his qualifications and looking for a movement of others to support his effort.
In dismissing the people, Samuel is exercising his authority before any such thing could take place.
Having looked over the verses, we can step back and see that the direction of the narrative changes from here. Thus, there is little room for typology in the chapter. The first few verses do give a snapshot of things at the end of the age.
Samuel, Asked from God and signifying the state of grace, is aged. It is a good representation of the end of the church age. His two sons are mentioned, Yehovah is God, and My Father is Yehovah. They are judging in Beersheba. That has been seen to be typologically representative of the tribulation.
The names’ meanings are what would be expected of the tribulation, where Israel will have temple worship once again. Hence, the names are connected to Yehovah. It is a claim that He, not Jesus, is the end of God’s revelation of Himself.
However, Israel, not satisfied with these sons judging, comes to Samuel the Ramah-ward, meaning toward the Lofty Place. As seen in earlier sermons, it is anticipatory of the Lofty Place where believers are placed in Christ, but these sons are not placed there as they are not sons of grace.
This is the typology to be gleaned from the passage. After that, the verses focus on the people’s wanting a king until the end of the chapter.
A broad brushstroke of the history of Israel in relation to the law has been presented based on stories from the final years of the time of the judges. This chapter has been provided as part of a transition into a new era of Israel’s history.
From there, more typological hints of what God is doing in redemptive history can be presented in the ongoing history of Israel. Therefore, Chapter 8 of 1 Samuel begins to provide this necessary link between the two.
And more, it is a chapter that shows us how important it is for the Lord’s people to make themselves intimately familiar with God’s word. If the people knew what the word said and accepted it as God’s word, they would know they already lived under the authority of a King.
They would know that He was with them, judging them through His appointed leaders, and fighting their battles for them. But they may not have even known these things because they didn’t know His word.
It is easy for us to find fault in them for this, but considering that very few copies of the written oracles of God existed at this time, we should rather consider our own position before the Lord. We live in a time where the word is available to almost every person on the planet.
Not only can we get our own hard copy of it for the price of a cup of coffee (or less!), but we can easily access more than fifty versions of it in a mere moment through an internet search. We can study it in our native language, in the original languages, etc.
We don’t need to point our fingers at Israel. The Bible already does that for us. But is it pointing at us, too? Are we being responsible with the greatest of all gifts by storing up the knowledge of it in our minds?
When we face life’s big decisions, are we suitably aware of what the word says to use it to guide what we do? Let us consider this. In coming forward to ask for a king, Israel failed to do so. Let us learn from this and not follow suit as we live our lives before the Lord.
Closing Verse: “But He knows the way that I take;
When He has tested me, I shall come forth as gold.
11 My foot has held fast to His steps;
I have kept His way and not turned aside.
12 I have not departed from the commandment of His lips;
I have treasured the words of His mouth
More than my necessary food.” Job 23:10-12
Next Week: 1 Samuel 9:1-18 He had it all, that was understood… (Saul – Select and Good, Part I) (16th 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 8 (CG)
And it was according to which he was aged, Samuel, and he set his sons – judging to Israel. 2 And it was, name his son the firstborn, Joel, and name his second Abijah – judging in Beersheba.
3 And not they walked, his sons, in his way, and they stretched after the plunder, and they took donation, and they caused to stretch verdict. 4 And they will gather themselves all aged Israel, and they came unto Samuel the Ramah-ward. 5 And they said unto him, “Behold! You, you were aged, and your sons not they walked in your ways. Now set-ward to us king to judge us according to all the nations.”
6 And it spoiled, the word, in eyes Samuel according to which they said, “Give-ward to us king to judge us.” And he will intercede himself, Samuel, unto Yehovah. 7 And He said, Yehovah, unto Samuel, “Hear in voice the people to all which they will say unto you. For not you they spurned. For Me they spurned from reigning upon them. 8 According to all the actions which they did from day I caused to ascend them from Egypt and until the day, the this, and they loosened Me and they served gods, others. Thus they doing also to you. 9 And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them, and you will cause to declare to them verdict the king who he will reign upon them.”
10 And he said, Samuel, all words Yehovah unto the people, the ‘askers from him a king.’ 11 And he said, “This, it will be, verdict the king who he will reign upon you: Your sons he will take, and he will set to him in his chariot and in his steeds, and they will run to faces his chariot. 12 And to set to him commanders thousands and commanders fifties, and to plow his ploughing, and to reap his harvest, and to make implements his battle, and implements his chariot. 13 And your daughters he will take to perfumers, and to cooks, and to bakers. 14 And your fields and your vineyards and your olives – the good, he will take and he will give to his servants. 15 And your seed and your vineyards he will tithe, and he will give to his eunuchs and to his servants. 16 And your servants and your maidservants and your selected – the good, and your donkeys, he will take, and he will make to his deputyship. 17 Your flock he will tithe, and you, you will be to him to servants. 18 And you will shriek in the day, the it, from to faces your king whom you selected to you, and no He will answer, Yehovah, you in the day, the it.”
19 And they refused, the people, to hear in voice Samuel. And they said, “No! For lo! King, he will be upon us! 20 And we will be, also we, according to all the nations. And he will judge us, our king, and he will go to our faces and he will battle our battles.”
21 And he heard, Samuel, all words the people, and he spoke them in ears Yehovah. 22 And He said, Yehovah unto Samuel, “Hear in their voice and you will cause to reign to them king.”
And he said, Samuel unto men Israel, “You must walk, man to his city.”
1 Samuel 8 (NKJV)
8 Now it came to pass when Samuel was old that he made his sons judges over Israel. 2 The name of his firstborn was Joel, and the name of his second, Abijah; they were judges in Beersheba. 3 But his sons did not walk in his ways; they turned aside after dishonest gain, took bribes, and perverted justice.
4 Then all the elders of Israel gathered together and came to Samuel at Ramah, 5 and said to him, “Look, you are old, and your sons do not walk in your ways. Now make us a king to judge us like all the nations.”
6 But the thing displeased Samuel when they said, “Give us a king to judge us.” So Samuel prayed to the Lord. 7 And the Lord said to Samuel, “Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them. 8 According to all the works which they have done since the day that I brought them up out of Egypt, even to this day—with which they have forsaken Me and served other gods—so they are doing to you also. 9 Now therefore, heed their voice. However, you shall solemnly forewarn them, and show them the behavior of the king who will reign over them.”
10 So Samuel told all the words of the Lord to the people who asked him for a king. 11 And he said, “This will be the behavior of the king who will reign over you: He will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots. 12 He will appoint captains over his thousands and captains over his fifties, will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots. 13 He will take your daughters to be perfumers, cooks, and bakers. 14 And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants. 15 He will take a tenth of your grain and your vintage, and give it to his officers and servants. 16 And he will take your male servants, your female servants, your finest young men, and your donkeys, and put them to his work. 17 He will take a tenth of your sheep. And you will be his servants. 18 And you will cry out in that day because of your king whom you have chosen for yourselves, and the Lord will not hear you in that day.”
19 Nevertheless the people refused to obey the voice of Samuel; and they said, “No, but we will have a king over us, 20 that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.”
21 And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord. 22 So the Lord said to Samuel, “Heed their voice, and make them a king.”
And Samuel said to the men of Israel, “Every man go to his city.”
