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1 Samuel 14:1-14
To Save in Many or in Few

(Typed 15 September 2025) I have wanted to evaluate these verses for years. One reason is that ten or more years ago, as Sergio read them in his morning reading, he tried to figure out what is being said with the giving of the names of the sharp rocks.

The words are unusual, and the story is captivating. So he spent time looking it over. He didn’t come to any resolution, nor did I after looking at them myself. Proper study requires understanding the surrounding context and what is typologically being conveyed. Such information takes innumerable hours of study.

One cannot just start evaluating a few verses alone and come to a correct conclusion about what is being said. But this is how many people approach Bible study. Therefore, if you go online and search for the meaning behind the surface text, you will get all kinds of analyses that have nothing to do with what God is telling us.

The normal thing you find is that people come to conclusions based upon what they want the passage to say, not what God is telling us.

Text Verse: “…whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Corinthians 4:6

The second reason for waiting excitedly to evaluate this story is that it bears on something that occurred in World War I. Amended from an article online, this is what took place –

During the Sinai-Palestine Campaign in 1918, the British had plans to attack Ottoman forces entrenched in an area known as Michmash. Recognizing the name, British Major Vivian Gilbert got his Bible and found where Michmash is mentioned. He then reported it to his commanding officer. In an excerpt from the events detailed in The Romance of the Last Crusade, it says:

“And the major read on how Jonathan went through the pass, or passage of Mickmash, between Bozez and Seneh, and climbed the hill dragging his armour-bearer with him until they came to a place high up, about “a half acre of land, which a yoke of oxen might plow”; and the Philistines who were sleeping awoke, thought they were surrounded by the armies of Saul and fled in disorder, and “the multitudes melted away.” Saul then attacked with his whole army. It was a great victory for him; his first against the Philistines, and “so the Lord saved Israel that day, and the battle passed over into Beth Aven.”

The major figured the general layout of the land would probably have remained unchanged. So he roused the brigadier, and they read the story again. Scouts were sent out. On their return, they reported finding the pass with a few Turks holding it.

The rocky crags on either side were as the Bible described. As the account says, it was “obviously Bozez and Seneh; whilst in the distance, high up in Mickmash the moonlight was shining on a flat piece of ground just big enough for a team to plough.”

The general changed the plan of attack. Instead of the whole brigade, “one infantry company alone advanced at dead of night along the pass of Mickmash. A few Turks met were silently dealt with. We passed between Bozez and Seneh, climbed the hillside and, just before dawn, found ourselves on the flat piece of ground.”

The sleeping Turks awoke, figured they were surrounded by the armies of Allenby, and fled.

The Bible is that reliable. Amazing 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. Bozez and Seneh (verses 1-5)

Now it happened one day

The words are specific: vayhi ha’yom – “And it was, the day.” This is a continuation of the closing words of Chapter 13 –

“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. … And it was, the day.” 1 Samuel 13:22, 23

^{1 (con’t)} that Jonathan the son of Saul said to the young man who bore his armor,

vayomer Yonathan ben shaul el ha’naar nose khelav – “and he said, Jonathan, son Saul, unto the lad lifting his vessels.” The person with Jonathan is almost universally translated as some form of the words “armor bearer.” That may be correct, but it is a paraphrase. The exact words are “lifting his vessels.”

He may be an attendant at all times, such as bringing his nightly meals, carrying water for a bath, or bearing his armor. It may also be that he only attended to him when going into battle. In this case, verse 13 will tell exactly what purpose he had in this battle.

In the Bible’s poignant way of using only relevant information to reveal typology, the name of this person, who is so carefully described and specifically mentioned nine times, is never given.

Jonathan means Yah Has Given. Saul means Asked, as in Asked for.

^{1 (con’t)} “Come, let us go over to the Philistines’ garrison that is on the other side.”

l_ekhah v_enab_erah el matsav p_elishtim asher meever halaz – “You must walk-ward, and let us traverse unto garrison Philistines from across this.” The words “You must walk-ward,” are a way of saying, “Let’s get going,” probably while nodding in the direction he wanted to go.

From there, he then explains his intended target. It is the same place noted in the final verse of Chapter 13. Philistines means Weakeners. The narrative is being prepared. That is next highlighted…

^{1 (con’t)} But he did not tell his father.

u-l_eaviv lo higid – “And his father, not he caused to declare.” Jonathan was probably itchy to engage the Philistines. With his father encamped in a different location, it would have taken time to send a runner to explain his intentions, and there was always the chance of a return message telling him not to take any action.

From here until the start of 14:4, the following words are a parenthetical explanatory insert…

² And Saul was sitting in the outskirts of Gibeah

v_eshaul yoshev biqtseh hagivah – “(And Saul sitting in extremity the Gibeah.” If this is the northern extremity of Gibeah, as some scholars think, it would be about an hour’s march from where Jonathan was in Geba. Saying “sitting” is a literal translation. It could be he had a thronelike chair set there. It could also mean his tent was there. The word yoshev, to sit, carries a wide variety of meanings.

The Gibeah means The Hill. At this time, Saul was…

^{2 (con’t)} under a pomegranate tree which is in Migron.

Rather: takhath ha’rimon asher b_emigron – “under the pomegranate which in Migron.” The exact intent is debated. All it says is “the pomegranate.” It thus could mean a particular pomegranate tree. This would be similar to the thought of 1 Samuel 22:6, which says, “…and Saul sitting in the Gibeah under the tamarisk.”

This could also be speaking of “Rock the Rimmon,” meaning “Rock the Pomegranate,” in Judges 20:47.  Thus, he would be sitting under a large crag known by this name. Without further information, being dogmatic may mean barking up the wrong tree.

Strong’s says that Migron is from magar, to yield up. Intensively, it would mean to precipitate. Therefore, it may mean Precipice. Jones’ says it is derived from garah, to excite as in strife, and defines it as Place of Great Conflict. The final letters of the word, a vav and nun, are probably locative.

Along with Saul…

^{2 (con’t)} The people who were with him were about six hundred men.

v_eha’am asher imo k_eshesh meoth ish – “And the people which with him according to six hundreds man.” These words correspond to those of the previous chapter –

“And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin. And he visited, Saul, the people, the ‘being found with him’ according to six hundreds man.” 1 Samuel 13:15

Six hundred is a multiple of six and tens.

Bullinger says, “Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” In short, it speaks of fallen man.

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

³ Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli,

vaakhiyah ven akituv akhi ichavod ben pin_ekhas ben eli – “And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli.” It is apparent at this time that, despite the death of Eli and his two sons, the priesthood still belonged to the line of Ithamar. This line will end, as noted in a previous sermon, in 1 Kings 2.

As for the names, Ahijah means Brother(s) of Yah, and thus maybe Ally of Yah, or even An Ally (Brother) is Yah. Ahitub means My Brother is Goodness or Brother of Goodness. Ichabod means Inglorious. Phinehas means Mouth of Brass and thus Mouth of Judgment. Eli means Foster Child.

As Phineas and his wife died at the time of Ichabod’s birth, it means that Ahitub is older than Ichabod. It is generally believed that Ahijah is the same person as Ahimelech in 1 Samuel 22:9. This is because he is not mentioned again after this narrative. The name means Brother of the King. Thus, the name can speak of Yah as the King, being an appellative.

However, this being the same person is only a supposition. His son may have been named Ahimelech. Being dogmatic about this may be sniffing in the wrong spot.

^{3 (con’t)} the Lord’s priest in Shiloh, was wearing an ephod.

kohen Yehovah b_eshilo nose ephod – “priest Yehovah in Shilo, lifting ephod.” The term “lifting ephod” is more expressive than “wearing an ephod,” as any of the priests might. Without directly saying it, it is a reference to the office of high priest, which included the breastplate that carried the Urim and Thummim.

As such, the meaning is probably not as it first appears. Are these words referring to Ahijah or Eli? The two possibilities would be –

And Ahijah (son Ahitub, brother Ichabod, son Phinehas, son Eli) priest Yehovah in Shilo, lifting ephod.

Or…

And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli –
priest Yehovah in Shilo, lifting ephod.

The latter is the favored meaning, because it says in Psalm 78 –

“So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
⁶¹ And delivered His strength into captivity,
And His glory into the enemy’s hand.” Psalm 78:60, 61

At the time of the captivity of the ark, the tabernacle in Shiloh was forsaken. Therefore, Ahitub would not be lifting the ephod in Shiloh. Rather, the intent is that Ahitub is a descendant of Eli, who was the high priest in Shiloh.

Shilo means Tranquility, but it is missing the final H normally associated with it.

^{3 (con’t)} But the people did not know that Jonathan had gone.

v_eha’am lo yada ki halakh Yonathan – “And the people, not he knew for he walked, Jonathan.)” Saying this right after naming the priestly line is probably intended to tell us that, despite a priest of the Lord being there, Jonathan did not request for him to determine if he would have success in his endeavor.

Rather, Jonathan is acting in faith. This ends the parenthetical insert that will fit in later in the narrative…

⁴ Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there was a sharp rock on one side and a sharp rock on the other side.

Though correct in meaning, the Hebrew is more alive with analogy: u-ven hamab_eroth asher biqesh Yonathan laavor al matsav p_elishtim shen ha’sela meha’ever mizeh v_eshen ha’sela meha’ever mizeh – “And between the passages which he sought, Jonathan, to traverse upon garrison Philistines, tooth the crag from ‘the across from this,’ and tooth the crag from ‘the across from this.’”

The area has been clearly identified in modern times, just as described here in 1 Samuel. There is a deep valley, and on both sides it is very steep with sharp, toothlike crags. Beside these crags lie the passages that Jonathan intended to use to go down one side and up the other.

In Scripture, teeth have a variety of meanings, but can be summed up as representing the state of a person.

Of these jutting crags…

^{4 (con’t)} And the name of one was Bozez, and the name of the other Seneh.

v_eshem ha’ekhad botsets veshem ha’ekhad seneh – “And name the one, Bozez, and name the one Seneh.” The meanings are obscure, and scholars debate the roots from which they are derived. It is believed that Bozez is from the same root as buts, white linen. Thus, it would signify Shining. It was probably named this because of the bright, chalky rock.

The other, seneh, is found only here. Many translations say Acacias, but that is an interpretation based on the presence of acacias, not the acacia’s actual name, which is shittim. Rather, the word is probably derived from seneh, to prick, and thus a bramble bush.

That word was used only when referring to the bush of the Lord in Exodus and Deuteronomy. As such, Seneh signifies Thorn Bush or Thorny, which an acacia is. One other source, Jones’, thinks it is from an Arabic verb meaning to lift up. Thus, he says High.

⁵ The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

Rather: ha’shen ha’ekhad matsug mitsaphon mul mikhmas v_eha’ekhad minegev mul gava – “The tooth, the one, compressing from north before Michmash, and the one from south before Geba.” Here is the second and last use of matsuq, a compressing, in Scripture. The first use was in 1 Samuel 2:8 in the Song of Hannah. It signifies something narrow, and thus a compressing.

The passage runs due east. Michmash is north of Geba. Thus, the “compressing from” speaks of looking at it from the opposite direction, as it is being compressed. The meaning is that these two compressings were opposite one another and were facing in the direction of these two cities. The word “before” means the rock as it is in relation to the city.

This matches the layout perfectly. Bozez, Shining, is to the north, before Michmash. Seneh, Thorn, is to the south, before Geba. Bozez has a crown of gleaming white chalk that rests in the full sun most of the day. Seneh is where the thorn bushes were.

Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. It signifies Treasure or Treasury. Geba means Hill, but it is lacking the hey, the H ending. Etymologically, it is connected to the word Gabbatha.

 

What is your state before the Lord?
Have you trusted Him alone, or are you adding more
Haven’t you understood His word?
It’s faith alone, or you won’t come through His door

He’s not interested in what you can do
When it comes to works of law, He just don’t care
He did it all to rescue you
By faith alone will you pay heaven’s fare

God rejects the unholy attitude
When you add in what you have done
 And, quite frankly, to Him that’s rude
You are rejecting the work of His Son

II. Hebrews Coming From the Holes (verses 6-14)

⁶ Then Jonathan said to the young man who bore his armor, “Come, let us go over to the garrison of these uncircumcised;

The word uncircumcised is not incorrect, but the words more exactingly say: vayomer y_ehonathan el ha’naar nose khelav l_ekhah v_enab_erah el matsav ha’arelim ha’eleh – “And he said, Jehonathan, unto the lad lifting his vessels, ‘Walk-ward! And let us traverse unto garrison the foreskinned, the these.’” Rather than describing what the people are lacking, circumcision, the focus is on what they possess, meaning foreskins.

Jonathan is ready to engage the garrison of the foreskinned with only his vessel lifter. It is in a defensive position, and Jonathan has to traverse rugged territory to engage it, but he is game to do so.

As an interesting note, the name Jonathan has been used eight times so far, including three in this chapter. This verse now changes the spelling to Jehonathan by adding the letter hey. It is the fifth letter of the aleph-bet and means look, reveal, and breath.

יוֹנָתָ֗ן
יְהוֹנָתָ֜ן

From this point, both spellings will be used intermittently. However, out of twenty uses of his name in this chapter, only verses 6 and 8 will have this variant spelling. After this, it will not be seen again until Chapter 18. Yeho still refers to the divine name. Thus, the meaning of the name doesn’t change, even if the intent behind it does.

^{6 (con’t)} it may be that the Lord will work for us.

ulay yaaseh Y_ehovah lanu – “if not He will work, Yehovah, to us.” The word ulay, if not, means that Jonathan has not been inspired by the Lord to do this. Rather, he is acting in faith, trusting that the Lord will do it if it is His will.

^{6 (con’t)} For nothing restrains the Lord from saving by many or by few.”

ki ein l’Y_ehovah matsor l_ehoshia b_erav o vimat – “For naught to Yehovah hindrance to cause to save in many or in few.” Jonathan’s words speak of absolute faith in the Lord to act when He so chooses. In the law, it promised, “Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight” (Leviticus 26:8).

Jonathan understands that such a rout is possible when the Lord determines. Nothing can hinder Him. The word he uses is found only here in Scripture, matsor, a hindrance. It is derived from atsar, to enclose. Thus, it refers to an inability or restraint. In seeing Jonathan’s trust in the Lord…

⁷ So his armorbearer said to him, “Do all that is in your heart. Go then; here I am with you, according to your heart.”

The words are emphatic: vayomer lo nose khelav aseh kal asher bilvavekha n_eteh lakh hini im_ekha kilvavekha – “And he said to him, ‘lifting his vessels,’ ‘You must do all which in your heart.  You must stretch to you. Behold me, with you according to your heart.’” Jonathan’s confidence has this guy’s emphatic assurance that he supports the challenge.

The words, “You must stretch to you,” give the sense of Jonathan outstretching his arm for the battle, thus taking the initiative. With whatever Jonathan determines in his heart, the vessel lifter will comply.

⁸ Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them.

vayomer y_ehonathan hineh anakhnu ov_erim el ha’anashim v_eniglinu alahem – “And he said, Jehonathan, ‘Behold! We traversing unto the men, and were denuded unto them.” This is the second and last instance of the variant spelling of Jonathan in this chapter. Because of the faithful and even excited agreement of his vessel lifter, Jonathan resolved to cross over where they would expose themselves to elicit a response from the foreskinned.

It should be remembered that other than the later added vowel points, the verb translated as traversing, ov_erim, is identical in spelling to Hebrews, ivrim. Therefore, one can see the pun –

We traversing [עברים] unto the men.
We Hebrews [עברים] unto the men.

They will purposefully expose themselves as Hebrews in their traversing of the passage. Once their status as Hebrews is known…

⁹ If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them.

im koh yom_eru elenu domu ad hagi_enu alekhem v_eamadnu takhtenu v_elo naaleh alehem – “If thus they will say unto us, ‘You must mute until we cause to touch unto you,’ and we stood under us, and not we will ascend unto them.” The reason for this is clear. If the foreskinned see Jonathan and his lifter and say they will come down, it means they are in a superior position to attack, prepared, and sufficiently outfitted for the engagement However…

¹⁰ But if they say thus, ‘Come up to us,’ then we will go up. For the Lord has delivered them into our hand, and this will be a sign to us.”

v_eim koh yom_eru alu alenu v_ealinu ki n_etanam Y_ehovah b_eyadenu v_ezeh lanu ha’oth – “And if thus they will say, ‘You must ascend unto us!’, and we ascended, for He has given them, Yehovah, in our hand, and this, to us, the sign.” If the Philistines are reticent about leaving their stronghold, it means that they are careless about someone approaching, unprepared for battle, and unsure enough about the outcome that they could retreat to their stronghold.

Jonathan is not in any way lacking assurance of his chances of success. He has already said that the Lord can save by many or few. He is looking for a sign to determine if it is the will of the Lord that he proceed. With this understood and the decision made…

¹¹ So both of them showed themselves to the garrison of the Philistines.

vayigalu sh_enehm el matsav p_elishtim – “And they were denuded, they two, unto garrison Philistines.” Although it may seem a bit crude to contemplate the punning going on, the word galah means denude, to strip oneself. By implication, they would expose themselves.

A Hebrew is identifiable by his circumcision. Though they didn’t literally pull off their garments, this is the mental thought that is being presented. They are the circumcision. Those they intend to engage are foreskinned. The context of the words gives the sense, which is reiterated by the Philistines…

^{11 (con’t)} And the Philistines said, “Look, the Hebrews are coming out of the holes where they have hidden.”

The words are contemptuous: vayom_eru ph_elishtim hineh ivrim yots_eim min ha’khorim asher hithhab_eu sham – “And they said, Philistines, ‘Behold! Hebrews coming from the holes which they secreted themselves there.’” In being denuded, the Philistines see that they are Hebrews. But stating it without the article is like saying, “Look! Snakes coming out of their holes.”

This is a new word, khor, a cavity, socket, den, hole, etc. Of this word, the Topical Lexicon says it “illustrates the varied ways God employs ‘holes’ or ‘openings’ to reveal human vulnerability, divine provision, tender love, and ultimate accountability.”

In this case, there is the human weakness of Jonathan and his lifter against the superior forces they will face. This is then contrasted with the overwhelming victory that will take place. Having seen that they are Hebrews…

¹² Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will show you something.”

vayaanu anshe ha’matsavah eth Yonathan v_e’eth nose khelav vayom_eru alu elenu v_enodiah ethkhem davar – “And they answered, men the garrison – Jonathan and ‘lifting his vessels,’ and they said, ‘You must ascend unto us and let us cause to know you – word.’” The Philistines were too lazy to come down, probably figuring the climb would be too much for the two of them to bother with.

The Philistines held the high ground. It was evident there were only a couple of Hebrews, so they probably figured there was no way they would respond to the challenge. It may even be that they didn’t bother checking to see if Jonathan and his lifter were coming. But this only encouraged Jonathan even more…

^{12 (con’t)} Jonathan said to his armorbearer, “Come up after me, for the Lord has delivered them into the hand of Israel.”

vayomer Yonathan el nose khelav aleh akharay ki n_etanam Y_ehovah b_eyad Yisrael – “And he said, Jonathan, unto ‘lifting his vessels,’ ‘You must ascend after me, for He has given them, Yehovah, in hand Israel!’” Knowing that the Lord can save by many or few, and understanding that the Lord approved of his actions, up they went…

¹³ And Jonathan climbed up on his hands and knees with his armorbearer after him;

vayaal Yonathan al yadav v_eal raglav v_enose khelav akharav – “And he ascended, Jonathan, upon his hands and upon his feet, and ‘lifting his vessels’ after him.” The description of the climb is exactly as one would expect, looking at the terrain today. It is steep. Only by climbing with one’s hands and feet is it possible to ascend. But ascend, they did…

^{13 (con’t)} and they fell before Jonathan. And as he came after him, his armorbearer killed them.

vayip_elu liphne Yonathan v_enose khelav m_emotheth akharav – “And they fell to faces, Jonathan, and ‘lifting his vessels’ killing after him.” The abruptness of the Hebrew in the whole verse gives a sense of the rapidity of Jonathan’s actions.

He climbed up on his hands and feet and immediately began cutting down the opponents. He also never stopped pressing the charge, going from person to person, hacking at them, and then leaving them squirming in a pool of goo while he rushed to the next person.

Although one can speculate that Jonathan cut them down with his sword, that is never mentioned in the account, something one would expect. Instead, it says they fell before him as he wounded them. After that, his lifter followed behind, probably with a spear, and dispatched them off to the pit. With that noted, a summary of the battle is given…

¹⁴ That first slaughter which Jonathan and his armorbearer made was about twenty men

vatehi ha’makah ha’rishonah asher hikah Yonathan v_enose khelav k_eesrim ish “And it was, the wound, the first, which he caused to strike, Jonathan and ‘lifting his vessels,’ according to twenty man.” This tells us that it was Jonathan’s first engagement against the Philistines.

In other words, he was a novice at warfare, and yet he was able to come against the entire garrison, defeating twenty of them. As for the number twenty, Bullinger says –

“TWENTY is the double of ten, and may in some cases signify its concentrated meaning. But its significance seems rather to be connected with the fact that it is one short of twenty-one, 21 – 1 = 20; that is to say, if 21 is the three-fold 7, and signifies Divine (3) completion as regards spiritual perfection (7), then twenty, being one short of 21, it would signify what Dr. Milo Mahan calls expectancy.” E. W. Bullinger

*^{14 (fin)} within about half an acre of land.

The meaning here is widely debated: k_evakhatsi maanah tsemed sadeh – “according to in the half furrow – pair field.” The word maanah is rare, being seen only here and in Psalm 129:3. It is derived from anah, to abase. Thus, it signifies a depression and hence a furrow. The sense is easily understood from the psalm –

“Upon my back, they plowed,
Plowers – they cause to lengthen to their furrow.” Psalm 129:3 (CG)

The term “pair field” refers to a field that a pair of yoked animals can plow in a single day. Therefore, half a furrow of a day’s plowing is being referred to. Jonathan faced one enemy after another so vehemently that by the time he was done, twenty men were lined up within the space of a single furrow that stretched halfway across a field.

Grace! How great is that five-letter word
God’s grace, poured out on you
If you trust in what you have heard
The gospel message! Only it will do

God’s grace is sufficient to carry you through
So don’t add to it and shame what He has done
Inserting yourself into the equation just won’t do
Rest in Jesus alone! Trust the work of the Son

The lesson is clearly taught in His word
God’s grace, poured out on you
If you trust in what you have heard
The gospel message! Only it will do

III. Trusting in Grace

The passage is centered on Jonathan as the hero. The lifter, though mentioned again and again, is never named. Thus, the focus is directed solely on Jonathan.

The account begins with a note concerning “the day.” It is a particular day defined as a day of battle. On that day, Jonathan, Yah Has Given, the son of Asked, determined to go against the Philistine garrison. The Philistines are the Weakeners. They are those who hold to law observance and who try to weaken the faith of others through law observance. If one is trusting in law, he is not living by faith.

The Philistines are noted as being meever, across, meaning on the other side of where Jonathan is. They are in an opposite theological camp. Jonathan did not tell his father his plans. Saul represents those seeking the truth. Jonathan is not seeking. Rather, he already knows what he believes.

On the other hand, in verse 2, Saul is “sitting extremity the Gibeah.” Gibeah and Gaba both mean Hill and both are etymologically connected to Gabbatha. His location is more specifically defined as under the pomegranate, which is in Migron.

The pomegranate symbolizes harvest-ready fruit, so it signifies Mature Mind or Harvest Ready. Thus, a picture is formed of one seeking the truth in the extremity of Christ’s judgment, having a mature mind, and in the place of yielding.

With Saul are six hundred men, the number of fallen man, at the end of the completion of a cycle, where nothing is wanting. Along with them, in verse 3, is Ahijah, A Brother is Yah, whose family traces back to Eli the High Priest who ministered at Shilo, specifically leaving off the “h” ending of the location.

Shilo means Tranquility, but without the hey, the h, ending, the fifth letter of the aleph-beth, it signifies a lack of grace and a lack of the Spirit. It is an explanation of the state of being under the law. Saul and those with him were not aware of Jonathan’s intentions or where he was going. As noted, verses 2 and 3 were a parenthetical insert that anticipates later verses.

Verse 4 referred to the passages Jonathan wanted to take, but the focus was on the tooth-crags. As noted, the symbolism of teeth represents the state of a person. Understanding this, the names were given: Bozez and Seneh, Shining and Thorn.

Based on their roots, the meaning gives a clear picture of Grace and Law. The grace is the tooth called Shining. There are numerous examples in the New Testament to see this, such as our Text Verse. John 1:5 is a good verse to see this, the grace of God, as seen in the giving of His Son, clearly reveals it –

“And the light shines in the darkness, and the darkness did not comprehend it.” John 1:5

Another exacting set of verses is –

“But even if our gospel is veiled, it is veiled to those who are perishing, ⁴ whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Corinthians 4:3, 4

The other tooth, Seneh, is derived from seneh, the thornbush found only in Exodus and Deuteronomy, which is specifically noted as being on Horeb, the mountain of the Law. It signifies the thorny, piercing nature of the law.

The particular wording of verse 5 was noted concerning the layout of the tooth-crags. One, Bozez, was on the side of Michmash. The other, Seneh, is on the side of Geba (Hill without the h). The meaning that can be determined from this is that Jonathan has his back to the cross, which lacks grace. He is looking toward grace, and the Treasury (the word of God) found there, meaning the whole council of Scripture.

Those on the other side have their back to the Treasury, but they are looking at the law (Seneh: the bush on the mountain of the law) in relation to the cross (Geba), but the cross is lacking the h that is in Gibeah. It is lacking the grace. They are blinded to it. The picture is perfectly clear. It is exactly what one sees in Judaizers and other law-observant sects.

And more, verse 6 highlights those on the other side as foreskinned. The people who claim circumcision in the flesh (meaning Judaizers) are actually those who are uncircumcised! As Paul says –

“Beware of dogs, beware of evil workers, beware of the mutilation! ³ For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh,” Philippians 3:3

Romans 2 clearly defines their state as well. Be sure to read that Chapter tonight. But even more, verse 6 introduced the alternate spelling of Jonathan, adding the H, Jehonathan. Verses 6 and 8 clearly indicate that not only is he Yah Has Given, son of Asked, but grace is subtly included in the name. He pictures the saved believer, given salvation by grace through faith.

Why at this point? Because his words are solely of faith, trusting that if the Lord wills to perform, nothing can stop or hinder Him. Verse 8 confirms this by again using the h in his name when he acknowledges that they were crossing over [עברים: overim] to the men with the added pun that they were Hebrews [עברים: ivrim] to the men.

As has been seen time and again, those who have crossed over the Jordan, meaning Christ, are the true Hebrews, the true people of God. Verses 9 and 10 gave the conditions for the attack, and verse 11 determined which it would be when they denuded themselves before the foreskinned.

The Philistines acknowledged that they were Hebrews coming out of their holes, indicating they are weak humans who face a superior foe, and yet their victory will be overwhelming. When the Philistines thought they would show Jonathan something, it was Jonathan who was set to destroy them.

With that noted, in verse 12, Jonathan emphatically told his lifter to come up after him because the Lord had given the Philistines into his hand. Next, verse 13 noted his ascension by his hands and feet. These are the symbols of authority, dominion, and conquest.

Jonathan has the authority of the Lord and is moving forward in conquest to wield dominion over the Weakeners. No sooner did he reach the top, without even describing what he did, than the enemies fell before him while his lifter finished the job.

From there, it noted that this was Jonathan’s first wound brought upon the foe, consisting of twenty men. It is the number of expectancy of divine completion. This was accomplished in half a furrow. This gives the sense that the Weakeners were abased so rapidly that Jonathan didn’t even have to cover an entire furrow of a single day’s plowing.

It is a remarkable passage to introduce the chapter, especially given that the sword, though certainly being used, was never mentioned. This shows us that the enemy is capable of being completely defeated simply by holding to the grace of God in Christ. No need for adding in law observance is necessary to obtain the victory.

Jonathan was facing the grace as recorded in the Bible. The Weakeners were facing the graceless cross and the thorn of the law. The battle was a complete victory.

The passage asks us to evaluate ourselves and what we trust in to win the battles we face. This is especially true in spiritual battles where the enemy is legalism, law observance, self-trust, and a boastful attitude, supposedly proving to God how we can do better than He can in the sending of Jesus.

May we never have such a cold, flippant attitude toward the cross. Rather, think about what John Lange said earlier. As I read, remember that those who are truly circumcised and Hebrews in the sight of God are those who have entered the New Covenant –

“Over against the ‘uncircumcised’ Jonathan is clearly conscious: 1) that his people is the chosen one, belonging to the Lord, with whom the Lord has made a covenant, and 2) that the Lord cannot deny His almighty help to this people as their covenant-God. This word of Jonathan expresses the genuine theocratic disposition of the liveliest consciousness of God and the firmest trust in God, whence alone could come a true deliverance of the people from their oppressive burden.”

Trust in God as opposed to yourself. The law brings about wrath, while God’s favor rests upon those who trust in His grace. Where will you hang your theological hat, law or grace? It is the most important decision you can make. Give up on self, and trust Jesus Christ alone. With this, God will be pleased to call you His own.

Closing Verse: “…looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Hebrews 12:2

Next Week: Annual Christmas 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 14:1-14 (CG)

14 And it was, the day, and he said, Jonathan, son Saul, unto the lad lifting his vessels, “You must walk-ward, and let us traverse unto garrison Philistines from across this.” And his father, not he caused to declare.

(² And Saul sitting in extremity the Gibeah under the pomegranate which in Migron. And the people which with him according to six hundreds man. ³ And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli – priest Yehovah in Shilo, lifting ephod. And the people, not he knew for he walked, Jonathan.)

⁴ And between the passages which he sought, Jonathan, traverse upon garrison Philistines, tooth the crag from ‘the across from this,’ and tooth the crag from ‘the across from this.’ And name the one, Bozez, and name the one Seneh. ⁵ The tooth, the one, compressing from north before Michmash, and the one from south before Geba.

⁶ And he said, Jehonathan, unto the lad lifting his vessels, “Walk-ward! And let us traverse unto garrison the foreskinned, the these, if not He will work, Yehovah, to us. For naught to Yehovah hindrance to cause to save in many or in few.”

⁷ And he said to him, ‘lifting his vessels,’ “You must do all which in your heart.  You must stretch to you. Behold me, with you according to your heart.”

⁸ And he said, Jehonathan, “Behold! We traversing unto the men, and were denuded unto them. ⁹ If thus they will say unto us, ‘You must mute until we cause to touch unto you,’ and we stood under us, and not we will ascend unto them. ¹⁰ And if thus they will say, ‘You must ascend unto us!’, and we ascended, for He has given them, Yehovah, in our hand, and this, to us, the sign.

¹¹ And they were denuded, they two, unto garrison Philistines. And they said, Philistines, “Behold! Hebrews coming from the holes which they secreted themselves there.” ¹² And they answered, men the garrison – Jonathan and ‘lifting his vessels,’ and they said, “You must ascend unto us and let us cause to know you – word.”

And he said, Jonathan, unto ‘lifting his vessels,’ “You must ascend after me, for He has given them, Yehovah, in hand Israel!” ¹³ And he ascended, Jonathan, upon his hands and upon his feet, and ‘lifting his vessels’ after him. And they fell to faces, Jonathan, and ‘lifting his vessels’ killing after him. ¹⁴ And it was, the wound, the first, which he caused to strike, Jonathan and ‘lifting his vessels,’ according to twenty man according to in the half furrow – pair field.

 

1 Samuel 14:1-14 (NKJV)

Now it happened one day that Jonathan the son of Saul said to the young man who bore his armor, “Come, let us go over to the Philistines’ garrison that is on the other side.” But he did not tell his father. ² And Saul was sitting in the outskirts of Gibeah under a pomegranate tree which is in Migron. The people who were with him were about six hundred men. ³ Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli, the Lord’s priest in Shiloh, was wearing an ephod. But the people did not know that Jonathan had gone.

⁴ Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there was a sharp rock on one side and a sharp rock on the other side. And the name of one was Bozez, and the name of the other Seneh. ⁵ The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

⁶ Then Jonathan said to the young man who bore his armor, “Come, let us go over to the garrison of these uncircumcised; it may be that the Lord will work for us. For nothing restrains the Lord from saving by many or by few.”

⁷ So his armorbearer said to him, “Do all that is in your heart. Go then; here I am with you, according to your heart.”

⁸ Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them. ⁹ If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them. ¹⁰ But if they say thus, ‘Come up to us,’ then we will go up. For the Lord has delivered them into our hand, and this will be a sign to us.”

¹¹ So both of them showed themselves to the garrison of the Philistines. And the Philistines said, “Look, the Hebrews are coming out of the holes where they have hidden.” ¹² Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will show you something.”

Jonathan said to his armorbearer, “Come up after me, for the Lord has delivered them into the hand of Israel.” ¹³ And Jonathan climbed up on his hands and knees with his armorbearer after him; and they fell before Jonathan. And as he came after him, his armorbearer killed them. ¹⁴ That first slaughter which Jonathan and his armorbearer made was about twenty men within about half an acre of land.

 

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

v_eshaul v_eyonathan b_eno v_eha’am hanimtsa imam yosh_evim b_egeva 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-ph_elishtim khanu b_emikhmas – “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 ph_elishtim sh_eloshah 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 ap_erah 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,

v_eha’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: v_eha’rosh ekhad yiphne derekh ha’g_evul hanishqaph al ge ha’ts_evoim 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/d_evarim) 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,

v_ekharash lo yimatse b_ekhol 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 ph_elishtim 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: vayer_edu khal Yisrael ha’p_elishtim – “And they descended, all Israel – the Philistines.” The word ha’p_elishtim, 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 v_eeth eto v_eeth qardumo v_eeth 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: v_ehay_ethah hap_etsirah – “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 v_elaetim v_elislosh qil_eshon u-l_ehaqardumim u-l_ehatsiv ha’dar_evan – “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 [l_epi kharev: to mouth 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 qil_eshon, 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.

v_ehayah b_eyom mikhemeth v_elo nimtsa kherev vakhanith b_eyad kal ha’am asher eth shaul v_eeth 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 l_eshaul u-l_eyonathan b_eno – “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 p_elishtim 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 be 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 khanith, 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) (26^th 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.

 

Artwork by Douglas Kallerson

1 Samuel 13:1-15
Your Kingdom, Not It Will Rise

(Typed 1 September 2025 – Labor Day) We have an idiomatic expression that is perfectly understandable from the context, even if you have never heard it before: “Stay in your lane.”

It first became popular in the mid-seventies as a sports metaphor, especially in football. It signifies sticking to one’s designated profession, area of expertise, permissible duties, etc.

The term gained real momentum in 2018 when the National Rifle Association used it to criticize emergency room doctors who were speaking out about gun violence, telling them to stick to their medical expertise. In response, the doctors started using the phrase, “This is our lane,” even though it wasn’t their lane at all.

A doctor’s lane is to heal people, regardless of how the person is hurt. A pharmacist’s lane is to dispense prescribed medicines, whether they agree with the doctor’s prescription or not. A journalist’s lane is to report news, not make it up.

A couple of years ago, I was mowing out front of the mall I take care of. A lady stopped me and told me to put on shoes, insisting I do it immediately. In my case, she was way, way out of her lane, somewhere on the grassy area…

Saul gets out of his lane in our passage today. It will be the end of his possible dynasty.

Text Verse: “Say to them: ‘As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’” Ezekiel 33:11

At times, people in the Bible get out of their lane. Moses did. Instead of obeying the Lord’s directive to speak to the rock in order to bring out water, he struck it. That cost him the right to cross over the Jordan into the land of promise.

Priests were given a particular lane they were to stay in. The same is true with prophets and kings. Israel was given a lane to walk in. The Lord, through Ezekiel, told the people to get back in that lane. This was the purpose of the law for them. It was like a blueprint for the various lanes the people of Israel were to stick to.

As a king under the law, Saul strayed from his lane into Samuel’s specifically explained and authorized duties. Uzziah did this as well, violating the lane of the priestly office –

“Then Uzziah became furious; and he had a censer in his hand to burn incense. And while he was angry with the priests, leprosy broke out on his forehead, before the priests in the house of the Lord, beside the incense altar. ²⁰ And Azariah the chief priest and all the priests looked at him, and there, on his forehead, he was leprous; so they thrust him out of that place. Indeed he also hurried to get out, because the Lord had struck him.
²¹ King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the Lord.” 1 Chronicles 26:19-21

Today, the church has a lane to stay in. It is to walk in the grace of Jesus Christ. Returning to the law is getting out of our lane. So as believers in Jesus, stay in your lane.

As a side note, the Air Force used to require airmen who mowed lawns to wear steel coverings over their boots to avoid damage to their feet. However, they eventually found out that the torque on a lawnmower is so strong that it not only cuts through those steel coverings, but it also twists them inward, mutilating the feet they were supposed to protect.

It doesn’t matter if you wear shoes or not when you mow. I save money on stuff like that for other things, like durian.

Important lessons, like staying in your own lane 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. Hebrews – They Traversed the Jordan (verses 1-7)

This first verse of Chapter 13 is considered hopelessly corrupt by most scholars. There are innumerable opinions on what each clause means and how it could possibly have been retained in the manner it is.

Other texts have made changes in an attempt to have it make sense. Later translations rarely stick to the wording. The NKJV, following the KJV and older translations, gives an impossible rendering.

Other translations leave the ages out, make up ages and bracket them, etc.

Saul reigned one year; and when he had reigned two years over Israel,

My translation is word-for-word literal: ben shanah shaul b_emal_ekho ush_ete shanim malakh al Yisrael – “Son year, Saul, in his reign, and two years he reigned upon Israel.” This is the typical formula for introducing a king. His age when he assumes the throne is given, and then the number of years he reigned is stated. For example –

“Son forty year Ishbosheth, son Saul in his reign upon Israel, and two years he reigned. Only house Judah, they were after David.” 2 Samuel 2:8 (CG)

This means that Ishbosheth was forty years old when he assumed the throne, and he reigned two years over Israel. The tribe of Judah alone followed David. As such, verse 13:1 means, “Saul was one year old when he assumed the throne, and he reigned two years over Israel.”

Because it is impossible that he was one year old when anointed, texts, translations, and scholars have made up a long list of variations having nothing to do with the words. The text being impossible means one thing is probably true: it reads exactly as the Lord intended.

To say otherwise means that a scribe so badly bungled his duties that he never should have graduated kinderyeshiva, and then on the first read through his botched job, the one reviewing it ignored the error. I suggest that this verse is connected to my analysis of verses 10:8, 9.

In my translation, I marked verse 8 off as parenthetical and then explained why, noting the events of Chapter 13. What happened there bears on this account. Saying Saul was a year old when he began to reign is based on what happened to him at his anointing.

He was the first king of Israel to be anointed. Thus, the kingship began at that time. When he was anointed, my translation and analysis said –

“‘And it was according to his causing to turn his neck to walk from with Samuel, and He overturned him, God, heart another. And they came, all the signs, the these, the day, the it.’

With the parentheses complete, God gave Saul a new self and direction, making him a new man, represented by his new heart.”

In other words, Saul became a new man as the kingship began. Thus, he was in his first year (son year) according to this new man for the purpose of the new kingdom. Saying he reigned for two years is based on the events that take place in this chapter. This is solidified in Chapter 15 at the anointing of David, regardless of when David’s anointing took place.

Though Saul continued as king until his death, the ending of his reign in God’s eyes for future redemptive purposes comes at the time of the events of this chapter.

Saul means Asked, as in Asked for. Israel means He Strives with God. Despite Saul reigning in the flesh, the kingdom, of which this verse is concerned, was taken from Saul in his second year. During his reign…

² Saul chose for himself three thousand men of Israel.

vayivkhar lo shaul sh_elosheth alaphim miyisrael – “And he will select to him, Saul, three thousands from Israel.” As the anointed king, Saul is given the authority to appoint an army for the defense of the kingdom. At this time, those selected for the army total three thousand. It is a multiple of three (divine fullness) and ten (divine order).

Three “stands for that which is solid, real, substantial, complete, and entire. … Hence the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” Bullinger

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” Bullinger

Of this number…

^{2 (con’t)} Two thousand were with Saul in Michmash and in the mountains of Bethel,

vayihyu im shaul alapayim b_emikhmas u-v_ehar beith el – “And they were with Saul two thousands in Michmash and in Mount Bethel.” Ellicott notes, “Michmash was a position strongly situated at the head of a pass some nine miles north-east of Jerusalem.”

Saul, despite his faults, was a brilliant choice to lead Israel at this time. He understood the layout of the land, knew how to conduct war, and started with a small army that could be properly disciplined before expanding the army that would eventually subdue so much of the land. David’s rule could then later expand beyond the borders, making defensive posts to protect Canaan.

By the time Solomon was anointed king, the land was subdued, and many alliances had been made. The fame of Israel among the nations finds its early foundations with the kingship of Saul.

Saul has a personal force of two thousand men. Two is the number of division or difference. Despite this, the number two confirms a whole.

Michmash is first noted here. Strong’s says it is derived from kamas, to store away, and figuratively, storing as in the memory. Jones’ agrees and defines it as Treasure or Treasury.

In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people. Bethel means House of God.

^{2 (con’t)} and a thousand were with Jonathan in Gibeah of Benjamin. The rest of the people he sent away, every man to his tent.

v_eeleph hayu im Yonathan b_egivath Binyamin veyether ha’am shilakh ish l_eohalav – “and thousand, they were with Jonathan in Gibeah Benjamin. And excess, the people, he sent, man to his tents.” Gibeah was Saul’s hometown (1 Samuel 10:26). Leaving Jonathan there allows for a suitable group that could be called up and relied upon when needed.

Jonathan is introduced here. His name means Yah Has Given. Gibeah means Hill. Benjamin means Son of the Right Hand.

Jonathan’s age has led some to question the dating of Saul’s kingship. How could he have a grown son if he was only king for a year? But there is nothing to suggest Saul’s marital status or age at any point in the account thus far. Further, Jonathan’s age is unknown. The text does not address these things.

Also, Saul’s son Ishbosheth was forty years old when he became king over Israel at Saul’s death. As Jonathan was Saul’s heir apparent (1 Samuel 20:31), it means that Jonathan was likely the firstborn and older than Ishbosheth. This is how he is listed in 1 Chronicles 8:33. As such, the narrative fits. Next…

³ And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it.

vayakh Yonathan eth n_etsiv p_elishtim asher b_egevah vayishm_eu p_elishtim – “And he caused to strike, Jonathan, garrison Philistines which in Geba. And they heard, Philistines.” Attacking a Philistine garrison at Geba, by storm would be beneficial in obtaining weapons. At this time, there were none among the people. That will be noted later in the chapter.

Nothing is said about why Geba was chosen. The matter is stated as a fact. The result of this attack is that the Philistines, meaning the people as a whole, heard about it.

Geba means Hill. Philistine signifies Weakeners.

^{3 (con’t)} Then Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear!”

v_eshaul taqa bashophar b_ekhal ha’arets lemor yishm_eu ha’ivrim – “And Saul, he blew in the shophar in all the land, to say, ‘You will hear, the Hebrews!’” Because of Jonathan’s attack against Geba, and the matter being heard by the Philistines, Saul “blew in the shophar.”

This signifies a mustering of the people. Having it blown “in all the land” means that runners went everywhere in Israel calling the whole nation to the muster. This was necessary because in the Philistines hearing, they would have mustered for battle.

The Hebrews would readily respond to this call because of what happened when Saul first called the people, telling them that anyone who didn’t go out would have his oxen cut in pieces (1 Samuel 11:7). There would be no need to state this again. The people understood the call of the king and knew to comply immediately.

The word shophar comes from shaphar, comely or beautiful. One can think of the shape of a ram’s horn being like that of a woman due to its curves.

The term Hebrew is one of distinction. It is how foreigners spoke of the people of Israel, how the people of Israel spoke of themselves to foreigners, or how the people are contrasted to foreigners. Saul is contrasting the Hebrew people with the Philistines. The name Hebrew signifies Crosser Over.

⁴ Now all Israel heard it said that Saul had attacked a garrison of the Philistines, and that Israel had also become an abomination to the Philistines.

v_ekhal Yisrael sham_eu lemor hikah shaul eth n_etsiv p_elishtim v_egam nivash Yisrael ba’p_elishtim – “And all Israel, they heard to say he caused to strike, Saul, garrison Philistines. And also he malodorous, Israel, in the Philistines.” In hearing the call of the shofar, the people would excitedly gather in each city to hear what had happened.

In this case, word of Jonathan’s attack and the Philistine response would immediately become legendary in the people’s eyes. Finally! They have a king to challenge their oppressors, and his own son had initiated the action.

However, they had now become an offensive stench in the noses of the Philistines, which everyone knew would necessitate their response…

^{4 (con’t)}  And the people were called together to Saul at Gilgal.

vayitsaaqu ha’am akhare shaul ha’gilgal – “And they shrieked, the people, after Saul – the Gilgal.” Gilgal was the agreed-upon place of such a national gathering. This is just what the parenthetical thought of 1 Samuel 10:8 stated –

(⁸ And you descended to my faces the Gilgal. And behold! I descending unto you to cause to ascend burnt offerings to sacrifice sacrifices repayments. Seven days may you cause to wait until I come unto you. And I caused to know, to you, what you will do.”) 1 Samuel 10:8 (CG)

At the time of Saul’s anointing, Samuel gave him these instructions for such a gathering. As this was a national call, every city would hear the shofar, receive the news, and respond accordingly. Samuel told Saul to wait seven days for him to arrive in such situations.

The Gilgal signifies a rolling, but the meaning is derived from the account of Joshua 5:9, where the Lord “rolled away the reproach of Egypt.” Thus, it means The Liberty. While Israel was gathering at Gilgal…

⁵ Then the Philistines gathered together to fight with Israel,

u-ph_elishtim neesphu l_ehilakhem im Yisrael – “And Philistines, they gathered to be fought with Israel.” As in Israel, there was a general mustering of the men of Philistia. The stink of what occurred could not go unchallenged. Therefore, a massive force was called up…

^{5 (con’t)} thirty thousand chariots and six thousand horsemen, and people as the sand which is on the seashore in multitude.

sh_eloshim eleph rekhev v_eshesheth alaphim parashim v_eam kakhol asher al s_ephath ha’yam larov – “thirty thousand chariot, and six thousands calvary, and people according to the sand which upon lip the sea to the abundance.” There is immense disagreement on the number of chariots. Some texts say it is three thousand. Some think the letter lamed was inadvertently repeated, and it should say one thousand.

Sticking with the text, thirty “being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment” (Bullinger).

Ten has already been defined. Six is the number of man, especially fallen man. It is also the number of labor, distinct from God’s rest. Of this massive force, it says…

^{5 (con’t)} And they came up and encamped in Michmash, to the east of Beth Aven.

vayaalu vayakhanu b_emikhmas qidmath beith aven – “And they encamped in Michmash, eastward Beth Aven.” The location of Saul before mustering the people to Gilgal appears to have been purposefully occupied by the Philistines, maybe as a snub to Saul. It is also a strategically logical place.

Saying the location is east of Beth Aven seems out of place. Beth Aven is further north and not much west of Michmash. And more, it seems irrelevant to the narrative to give its name. It will be mentioned again in Chapter 14, but on the surface, it appears to have no bearing on this story. Despite this, the narrative carefully details this fact.

Beth Aven was seen twice in Joshua. There, it was defined as House of Wickedness. This is not incorrect, and it is often translated that way, but it more literally signifies House of Nothingness, coming from avon, nothingness. That is then used to describe idolatry, iniquity, wickedness, etc.

⁶ When the men of Israel saw that they were in danger (for the people were distressed), then the people hid in caves, in thickets, in rocks, in holes, and in pits.

v_eish Yisrael rau ki tsar lo ki nigas ha’am vayithkhav_eu ha’am bam_earoth u-vakhavakhim u-vas_elaim u-vats_erikhim u-vaboroth – “And man, Israel he saw for it distressed to him, for he driven, the people. And they will secrete themselves, the people, in the caves, and in the thorns, and in the crags, and in the citadels, and in the cisterns.” The immense size of the Philistine army brought distress to the people. Therefore, a list of hiding places is carefully stated.

The first is the mearah, cave. That is from ur to be made naked, thus, exposed or bare. The next is a new word, khoakh. It is derived from an unused root meaning to pierce, thus a thorn. Being plural, it refers to thickets. Next is the sela, from a root meaning to be lofty. It signifies a craggy rock.

That is followed by the ts_eriakh. It is from tsarakh, to cry or roar. Thus, Strong’s sees the connection as clearness of vision. As such, he takes this as a high place, a citadel, although this is debated. This is the last use of the word in Scripture. Lastly, there is the bor, a pit hole or cistern. That is derived from bur, to declare or figuratively to examine.

⁷ And some of the Hebrews crossed over the Jordan to the land of Gad and Gilead.

Rather: v_eivrim av_eru eth ha’yarden erets gad v_egilad – “And Hebrews – they traversed the Jordan, land Gad and Gilead!” Scholars as dismissive of the words as being doubtful, incorrect, requiring change, or referring to people other than “the men of Israel” in the previous verse. None of that is necessary. The insertion of “some of” obliterates the meaning.

My word-for-word translation provides the necessary understanding. Offsetting the words “And Hebrews,” and then placing an exclamation point at the end provides the sense. To understand, one must see the connection being made from the Hebrew wording.

The designation Hebrew is from their ancestor Eber, who descends from Noah’s son, Shem. His name is from ever, a region across, thus He Who Crossed Over. The word ever is from the verb avar, to traverse, cross over, pass over, etc. It is the same word used in this verse to say the Hebrews traversed the Jordan.

To get what is being said, history needs to be considered. Because it is recorded that Eber’s descendants lived in Ur, which is on the opposite side of the Euphrates from Babylon (Genesis 11:28), it is probable that his family moved away from Babylon to Ur. This was at some point after the time of the Tower of Babel. He was likely named because of this move.

He is an ancestor of Abraham, the first person known as a Hebrew. Abraham’s father, Terah, moved from Ur to Haran. From there, he was called by the Lord to move to Canaan. Though the text doesn’t say it, Eber may have been with him because Abraham was born 179 years before Eber died.

This group of people traversed the Euphrates, and the family continued to move west. Eber was alive at the time of the division of languages. His descendants and their language are what became the Hebrew people today.

This title, Hebrew, points to a celebration of passing over the great waters of the world. They passed over the Euphrates, they passed through the Red Sea, and they passed over the Jordan into the Land of Promise. The name and title are directly connected with both a physical and a spiritual crossing over.

The sad pun being made in this verse can be paraphrased as, “And Crossers Over – they crossed over the Jordan to the land of Gad and Gilead!” There is no article, as in “the Hebrews.” Nor is there a further definition of them, as in “Some Hebrews.”

Rather, it is an emphatic statement, as in “And Hebrews, they…!” It conveys the idea of shame that instead of continuing to go westward at a time of national crisis, these Hebrews headed back to the east, essentially uncrossing what they had once crossed.

The Jordan means The Descender. Gad means Fortune. Gilead means Perpetual Fountain.

^{7 (con’t)} As for Saul, he was still in Gilgal, and all the people followed him trembling.

v_eshaul odenu va’gilgal v_ekhal ha’am har_edu akharav – “And Saul, he yet in the Gilgal. And all the people, they shuddered after him.” Unlike so many others who hid or headed over the Jordan, Saul remained in the Gilgal with those who trusted him enough to face the challenge ahead, despite the trepidation they felt.

What is it the Lord is looking for?
Is it crossing every t and dotting every i?
Those things may be important, but even more
He desires pure hearts, and here is why

A heart not set on the Lord
Is one already out of whack
Without it, obedience to His word
Is self-directed and a foolish track

Have your heart set on Him
And all else will find its place
Your light will be bright – not dim
When you reflect the radiance of His face

II. You Were Silly (verses 8-15)

⁸ Then he waited seven days, according to the time set by Samuel.

The words end abruptly and without a conclusion: vayikhel shivath yamim lamoed asher sh_emuel – “And he was waited seven days, to the appointment which Samuel…” This is according to what was cited earlier –

(⁸ And you descended to my faces the Gilgal. And behold! I descending unto you to cause to ascend burnt offerings to sacrifice sacrifices repayments. Seven days may you cause to wait until I come unto you. And I caused to know, to you, what you will do.”) 1 Samuel 10:8 (CG)

The abruptness of the words is filled in by some manuscripts, but it is likely stated as an intentional fragment to highlight the tension. The reader must mentally fill the rest in. Samuel gave explicit instructions about such a national gathering. However…

^{8 (con’t)} But Samuel did not come to Gilgal; and the people were scattered from him.

velo va sh_emuel ha’gilgal vayaphets ha’am mealav – “And not he came, Samuel, the Gilgal. And he was caused to disperse, the people, from upon him.” Despite being told that Samuel would come within seven days, he seemingly failed to show. It was during these seven days that the size of the Philistine force became known and the Hebrews started abandoning ship.

Saul’s saying that he was caused to disperse them probably indicates the excuses that arose, which necessitated allowing them to leave, such as “I left my donkey without food,” or “My wife is about to give birth,” etc. These, along with those who had just taken off, were pressing his patience.

Without Samuel’s arrival, Saul feared that even more would become disheartened and bail on him. Therefore, seeing no satisfactory resolution to his dilemma, he acts…

⁹ So Saul said, “Bring a burnt offering and peace offerings here to me.” And he offered the burnt offering.

vayomer shaul hagishu elay ha’olah vehash_elamim vayaal ha’olah – “And he said, Saul, ‘You must cause to approach unto me the burnt offering and the repayments, and he caused to ascend the burnt offering.’” Saul sees that it is the seventh day and still Samuel has not arrived. He got out of his lane and directed his people to bring him the animal offerings held for Samuel to make. Once received from their hands, he did what was forbidden for him to do.

The same terminology of offering sacrifices is used of David in 2 Samuel 24 and Solomon in 1 Kings 3. Each of them is said to have made the sacrifices. What it probably means is that they directed the offerings to be made through the priests. This may have even been what Saul did.

However, Samuel’s instructions were that he alone was to make these sacrifices. Either way, the mandate of his anointing as king was violated. In rejecting Samuel’s word, he rejected the Lord’s word. The tragedy of his action is next fully realized…

¹⁰ Now it happened, as soon as he had finished presenting the burnt offering, that Samuel came;

vayhi k_ekhaloto leha’aloth ha’olah v_ehineh sh_emuel ba – “And it was according to his finish to cause to ascend the burnt offering, and behold, Samuel coming.” The “according to” highlights the sad irony of the words. Noting only the burnt offering may even mean that the peace offerings had not yet been made.

Saul either offered or directed to be offered burnt offerings that were meant for Samuel to offer. As that was finishing, Samuel was arriving…

^{10 (con’t)} and Saul went out to meet him, that he might greet him.

vayetse shaul liqrato l_evarakho – “and he went, Saul, to meet him to bless him.” In hearing of the arrival of Samuel, Saul was probably hugely relieved, at least initially. However, as he went out to greet him in order to bless him…

¹¹ And Samuel said, “What have you done?”

vayomer sh_emuel meh astia – “And he said, Samuel, ‘What you done?’” This is likely stated in a stern, rhetorical manner. Samuel could see the smoke and smell the burning animal as he neared. The reaction of Saul bolsters the idea. He could tell Samuel was not happy, and he provided weak excuses…

^{11 (con’t)} Saul said, “When I saw that the people were scattered from me, and that you did not come within the days appointed, and that the Philistines gathered together at Michmash,

vayomer shaul ki raiti ki naphats ha’am mealav v_eatah lo vata l_emoed ha’yamim u-ph_elishtim neesaphim mikhmas – “And he said, Saul, ‘For I saw for dispersed, the people, from upon me, and you, not you came to appointment the days, and Philistines being gathered Michmash.’” His first excuse is that the people had dispersed. If he waited any longer, he’d surely lose more.

This is seen in his next words, which are emphatic, “you, not you came.” Without Samuel, there would be no offering. The people would be disheartened and continue to abandon ship. The “appointment the days” is the seven days Samuel promised to keep, something he did, but Saul counted the five fingers on his right, got to the thumb and then the index on his other, and assumed that the appointment had not been kept.

On the seventh day, with no Samuel present, the Philistines would be all the more ready to engage…

¹² then I said, ‘The Philistines will now come down on me at Gilgal,

vaomar atah y_eredu ph_elishtim elay ha’gilgal – “And I said, ‘Now they will descend, Philistines, upon me the Gilgal.” Saul and his dwindling army will face a foe coming from higher ground. Gilgal is near the Jordan, so there would be little place to retreat to if they were overwhelmed. Therefore, it is likely that unless they move, there would be utter defeat.

But they couldn’t move without entreating the Lord…

^{12 (con’t)} and I have not made supplication to the Lord.’ Therefore I felt compelled, and offered a burnt offering.”

u-ph_ene Y_ehovah lo khiliti vaethapaq vaaaleh ha’olah – “and faces Yehovah not I rubbed, and I contained myself, and I caused to ascend the burnt offering.’” The word khalah signifies to rub. Thus, it can mean being sick, grieved, afflicted, etc. However, it is also used to signify entreating another, as if stroking a person’s face and asking for a favor.

This is the sense here. The offering is a way of appeasing the Lord in order to seek His favor. Seeing that disaster was not far off, he felt making the offering apart from Samuel was his only suitable course of action…

¹³ And Samuel said to Saul, “You have done foolishly. You have not kept the commandment of the Lord your God, which He commanded you.

vayomer sh_emuel el shaul niskal_eta lo shamarta eth mitsvath Y_ehovah elohekha asher tsivakh – “And he said, Samuel, unto Saul, ‘You were silly. Not you guarded command Yehovah your God which He enjoined you.” Samuel’s instruction at Saul’s anointing was to do exactly what he has now failed to do.

If Samuel had the authority to anoint Saul king, which he obviously did, it means that authority was at the word of Yehovah. As Samuel’s word at Saul’s anointing was regarding the conduct of the king, that meant it was the Lord’s binding command to the king. The two are inseparable in thought.

Understanding this, Samuel sets forth a proposition based on the conditional nature of Saul’s obedience and then a declaration based on Saul’s disobedience…

^{13 (con’t)} For now the Lord would have established your kingdom over Israel forever.

The word “would” is not stated, but it is implied, just in a less obvious manner: ki atah hekin Y_ehovah eth mamlakht_ekha el Yisrael ad olam – “For now – He caused to establish, Yehovah, your kingdom upon Israel until vanishment.’” It seems like Samuel is saying that he had established Saul’s kingdom ad olam (until vanishment, meaning forever).

However, to get the sense, we can put the stress on “For now.” It’s like saying, “At that time and up till now.” That is immediately negated with the next words…

¹⁴ But now your kingdom shall not continue.

v_eatah mamlakht_ekha lo taqum – “And now – your kingdom, not it will rise.” One can get the sense of the words by watching a parent deal with a disobedient child. “You know, for now – I told you that I would buy you a car for your birthday. And now – that ain’t gonna to happen.”

The parent set whatever conditions, stated or implied, for the car to appear in the driveway. The child didn’t meet those conditions, and now the car ain’t showing up. Samuel is dealing with Saul like a disobedient child.

This is how we know that the thought in verse 1 about Saul’s reign ending after two years is correct. If Saul’s kingdom is not going to continue ad olam, it means that it has ended. This is why there are kings after David, but they are known as the House of David or the Kingdom of David.

In 1 Kings 2:12, after David’s death, it says of Solomon’s rule, “Then Solomon sat on the throne of his father David; and his kingdom was firmly established.” In Mark 10:11, the people called out, “Blessed is the kingdom of our father David…” Saul’s kingdom has ended as far as God’s redemptive purposes are concerned in relation to a kingdom.

The next words are telling concerning the state of things…

^{14 (con’t)} The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you.”

biqesh Y_ehovah lo ish kilvavo vaytsav_ehu Y_ehovah l_enagid al amo ki lo shamarta eth asher tsiv_ekha Y_ehovah – “He searched, Yehovah, to Him man according to His heart, and He enjoined him, Yehovah, to commander upon His people, for not you guarded which He enjoined you, Yehovah.”

Saul was anointed king. He was then explicitly told about three signs that would come to pass after he left Samuel. What Samuel said to Saul at that time were the conditions set upon him concerning what to do at Gilgal. Immediately after that, Saul departed, and the three signs came to pass.

It was a way for the Lord to show him, without any doubt, that He was there with Saul, that His word could be trusted, and that He was to be obeyed. The one thing commanded Saul at that time is the one thing he failed to keep.

The sin of Saul, though immediately seen as a violation of the Lord’s word, had the underlying and more substantial failure of lacking faith in that word. David, on the other hand, at times violated the Law of Moses, but his heart never lacked faith in the presence and promises of Yehovah.

¹⁵ Then Samuel arose and went up from Gilgal to Gibeah of Benjamin.

vayaqam sh_emuel vayaal min ha’gilgal givath Binyamin – “And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin.” Nothing is said concerning the reason for Samuel’s walk to Gibeah instead of his hometown. This was where Jonathan was located in verse 2, so it may be that Samuel went there to meet with him.

If so, Samuel may have talked to him about what occurred and what it meant for Jonathan’s future. In 1 Samuel 23:17, Jonathan will tell David, “You shall be king over Israel, and I shall be next to you. Even my father Saul knows that.” Thus, he was aware of the situation.

It is speculation, but Samuel’s going to Gibeah seems to have such an unstated purpose in mind. As for Saul in Gilgal…

*^{15 (fin)} And Saul numbered the people present with him, about six hundred men.

vayiphqod shaul eth ha’am hanits_eim imo k_eshesh meoth ish – “And he visited, Saul, the people, the ‘being found with him’ according to six hundreds man.” The very thing Saul hoped to avoid happened.

He had two thousand men, and Jonathan had a thousand. Then the entire nation gathered at Gilgal. Now, he has six hundred men left, one-fifth of what he had when he started.

Samuel said that the Lord looked for a man according to His heart. It is true that the Lord expects obedience, but there must be a reason for it. The Pharisees and Sadducees were the epitome of obedience to the outward precepts of the law. Yet they failed to have a heart for the Lord, meaning trusting in Him and searching for the reasons behind His precepts.

Saul failed at the explicit command on which his kingship was established, but his failure to trust the Lord caused his disobedience. Jonathan, in the next chapter, will say –

“Come, let us go over to the garrison of these uncircumcised; it may be that the Lord will work for us. For nothing restrains the Lord from saving by many or by few.” 1 Samuel 14:6

Jonathan understood what Saul failed to grasp. In reading these things and seeing how the people of God respond to the Lord in their lives, we can learn valuable lessons to apply to our own lives.

God has given us explicit instructions on how to be saved. They are stated by Jesus as an anticipation of His completed work in John 3:16. They are also stated in Acts in several ways concerning the work of the Lord. Later, they are also repeated in the epistles.

One is saved by grace through faith. As this is so, why do we keep reinserting the law into our lives as if we are somehow obligated to pick up the law and attempt to recomplete what Jesus has already finished?

In Christ, the battle for man’s salvation is won, the victory is realized, and the path to God is set. Let us trust this. Nothing restrained the Lord from saving. He did it, and now we can rest in what He did.

Walking in obedience is intended to be pleasing to Him after salvation, not for it. So let us learn what pleases Him based on that, not on what He did to save us in the first place. Hold fast to the grace of God that is found in Jesus Christ our Lord. Amen.

Closing Verse: “And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ²² And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’” Acts 13:21, 22

Next Week: 1 Samuel 13:16-23 Get ready for a big surprise, yes, yes YOU… (Your Kingdom, Not It Will Rise, Part II) (25^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 13:1-15 (CG)

13 Son year, Saul, in his reign, and two years he reigned upon Israel. ² And he will select to him, Saul, three thousands from Israel. And they were with Saul two thousands in Michmash and in Mount Bethel, and thousand, they were with Jonathan in Gibeah Benjamin. And excess, the people, he sent, man to his tents.

³ And he caused to strike, Jonathan, garrison Philistines which in Geba. And they heard, Philistines. And Saul, he blew in the shophar in all the land, to say, “You will hear, the Hebrews!”  ⁴ And all Israel, they heard to say he caused to strike, Saul, garrison Philistines. And also he malodorous, Israel, in the Philistines. And they shrieked, the people, after Saul – the Gilgal.

⁵ And Philistines, they gathered to be fought with Israel, thirty thousand chariot, and six thousands calvary, and people according to the sand which upon lip the sea to the abundance. And they encamped in Michmash, eastward Beth Aven. ⁶ And man, Israel, he saw for it distressed to him, for he driven, the people. And they will secrete themselves, the people, in the caves, and in the thorns, and in the crags, and in the citadels, and in the cisterns. ⁷ And Hebrews – they traversed the Jordan, land Gad and Gilead!

And Saul, he yet in the Gilgal. And all the people, they shuddered after him. ⁸ And he was waited seven days, to the appointment which Samuel… And not he came, Samuel, the Gilgal. And he was caused to disperse, the people, from upon him. ⁹ And he said, Saul, “You must cause to approach unto me the burnt offering and the repayments, and he caused to ascend the burnt offering.” ¹⁰ And it was according to his finish to cause to ascend the burnt offering, and behold, Samuel coming, and he went, Saul, to meet him to bless him.

¹¹ And he said, Samuel, “What you done?” And he said, Saul, “For I saw for dispersed, the people, from upon me, and you, not you came to appointment the days, and Philistines being gathered Michmash.” ¹² And I said, “Now they will descend, Philistines, upon me the Gilgal, and faces Yehovah not I rubbed, and I contained myself, and I caused to ascend the burnt offering.”

¹³ And he said, Samuel, unto Saul, “You were silly. Not you guarded command Yehovah your God which He enjoined you. For now – He caused to establish, Yehovah, your kingdom upon Israel until vanishment. ¹⁴ And now – your kingdom, not it will rise. He searched, Yehovah, to Him man according to His heart, and He enjoined him, Yehovah, to commander upon His people, for not you guarded which He enjoined you, Yehovah.”

¹⁵ And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin. And he visited, Saul, the people, the ‘being found with him’ according to six hundreds man.

 

 

1 Samuel 13:1-15 (NKJV)

Saul reigned one year; and when he had reigned two years over Israel, ² Saul chose for himself three thousand men of Israel. Two thousand were with Saul in Michmash and in the mountains of Bethel, and a thousand were with Jonathan in Gibeah of Benjamin. The rest of the people he sent away, every man to his tent.

³ And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. Then Saul blew the trumpet throughout all the land, saying, “Let the Hebrews hear!” ⁴ Now all Israel heard it said that Saul had attacked a garrison of the Philistines, and that Israel had also become an abomination to the Philistines. And the people were called together to Saul at Gilgal.

⁵ Then the Philistines gathered together to fight with Israel, thirty thousand chariots and six thousand horsemen, and people as the sand which is on the seashore in multitude. And they came up and encamped in Michmash, to the east of Beth Aven. ⁶ When the men of Israel saw that they were in danger (for the people were distressed), then the people hid in caves, in thickets, in rocks, in holes, and in pits. ⁷ And some of the Hebrews crossed over the Jordan to the land of Gad and Gilead.

As for Saul, he was still in Gilgal, and all the people followed him trembling. ⁸ Then he waited seven days, according to the time set by Samuel. But Samuel did not come to Gilgal; and the people were scattered from him. ⁹ So Saul said, “Bring a burnt offering and peace offerings here to me.” And he offered the burnt offering. ¹⁰ Now it happened, as soon as he had finished presenting the burnt offering, that Samuel came; and Saul went out to meet him, that he might greet him.

¹¹ And Samuel said, “What have you done?”

Saul said, “When I saw that the people were scattered from me, and that you did not come within the days appointed, and that the Philistines gathered together at Michmash, ¹² then I said, ‘The Philistines will now come down on me at Gilgal, and I have not made supplication to the Lord.’ Therefore I felt compelled, and offered a burnt offering.”

¹³ And Samuel said to Saul, “You have done foolishly. You have not kept the commandment of the Lord your God, which He commanded you. For now the Lord would have established your kingdom over Israel forever. ¹⁴ But now your kingdom shall not continue. The Lord has sought for Himself a man after His own heart, and the Lord has commanded him to be commander over His people, because you have not kept what the Lord commanded you.”

¹⁵ Then Samuel arose and went up from Gilgal to Gibeah of Benjamin. And Saul numbered the people present with him, about six hundred men.

 

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.

v_eatah hineh ha’melekh asher b_ekhartem asher sh_eeltem – “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: v_ehineh nathan Y_ehovah 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 tir_eu eth Y_ehovah vaabadtem otho u-sh_ematem b_eqolo – “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: v_elo tamru eth pi Y_ehovah – “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 v_egam ha’melekh asher malakh alekhem akhar Y_ehovah 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,

v_eim lo tishm_eu b_eqol Y_ehovah – “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,

um_erithem eth pi Y_ehovah – “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: vehay_ethah yad Y_ehovah 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 hithyats_evu – “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 Y_ehovah oseh l_eenekhem – “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 q_etsir 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 Y_ehovah v_eyiten 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-d_eu u-r_eu ki raatkhem rabah asher asithem b_eene Y_ehovah 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 sh_emuel el Y_ehovah vayiten Y_ehovah 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 m_eod eth Y_ehovah v_eeth sh_emuel – “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.”

vayom_eru kal ha’am el sh_emuel hithpalel b_ead avadekha el Y_ehovah elohekha v_eal 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 sh_emuel 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 m_eakhare Y_ehovah vaabadtem eth Y_ehovah bekhal l_evavkhem – “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.

v_elo tasuru ki akhare ha’tohu asher lo yoilu v_elo 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 Y_ehovah eth amo ba’avur sh_emo 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 Y_ehovah laasoth ethkhem lo l_eam – “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 l_eY_ehovah mekhadol l_ehithpalel 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.

v_ehoreithi ethkhem b_ederekh ha’tovah v_ehasharah – “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 y_eru eth Y_ehovah vaavadtem otho b_eemeth b_ekhal l_evavkhem – “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 r_eu 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.”

v_eim har_ea tareu gam atem gam malk_ekhem 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 m_eumah, 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) (23^rd 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.”

 

Artwork by Douglas Kallerson

1 Samuel 12:1-12
Behold the King, Part I

(Typed 18 August 2025 ) Studying the verses in a given passage to form a sermon is only the beginning of the work. Once the information is accumulated and laid out, figuring out what it all means is the next, and most difficult, step.

God paints pictures of portions of redemptive history with the stories He selects from Israel’s history. Each story has to match what the Bible says about the concept being pictured. Just because something may appear correct doesn’t mean it is.

The sermons from 1 Samuel 10 presented pictures of things. I made notes to myself that if the pictures elicited from the verses didn’t match what would continue to be seen in subsequent sermons, I would have to reconsider my conclusions and admit that I was unsure of the typology.

However, when evaluating Chapter 11 and the story of Nahash, the earlier sermons fit seamlessly. What I thought was correct was. That was a big relief. Otherwise, instead of going forward, I would have had to spend quite a bit of time going back to figure out where the disconnect was.

Text Verse: “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.” Acts 17:11

In this verse from Acts, we see that when Paul and Silas made claims about Jesus, the Bereans went to Scripture, meaning the Hebrew Scriptures, to see if they were true.

The implication is that the Hebrew writings were speaking about Jesus and what He would accomplish. This is true of the law, the prophets, and the writings. Paul confirms this in verses found in his epistles, such as in 1 Corinthians 10, Galatians 4, etc.

Elsewhere in the New Testament, this is seen as well, such as Jesus’ words to the two who were with Him on the road to Emmaus. In John 5:39, He notes that the Scriptures testify of Him. Therefore, we are to look for Jesus in them.

Everything we evaluate must be logical, orderly, and consistent. If we follow this method and these rules, we will be properly and responsibly evaluating the word. Let us endeavor to do so. God is revealing His mind to us. We should respectfully keep this in mind.

Jesus! He is the One to be revealed in this 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. Not a Speck (verses 1-6)

Now Samuel said to all Israel: “Indeed I have heeded your voice in all that you said to me, and have made a king over you.

vayomer sh_emuel el kal Yisrael hineh shamati v_eqol_ekhem l_ekhol asher amartem li vaamlikh alekhem melekh – “And he said, Samuel, unto all Israel, ‘Behold! I heard in your voice to all which you said to me, and I caused to reign upon you king.” This refers to 1 Samuel 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.’” 1 Samuel 8:1-5

This request for a king signified a rejection of the Lord as their King –

“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.’” 1 Samuel 8:6, 7

Their request led to the selection of Saul as detailed in Chapter 9 and his anointing and acceptance as king in Chapter 10. Chapter 11 detailed Saul’s victory over Nahash, which led to the assembly being called together now in Gilgal.

² And now here is the king, walking before you;

v_eatah hineh ha’melekh mithhalekh liphnekhem – “And now, behold the king, walking himself to your faces.” The people asked for a king, the Lord agreed to give them one, and Saul now stood before them, presented by the final judge of Israel, who confirms the selection and the process of appointment.

The idea of the king walking before them signifies a leader. Samuel walked with the people more than before them. The king, however, was to walk before them, and his subjects were to follow, being obedient to his authority.

At the same time, there is the expectation that a king would be like a shepherd to his people, keeping them safe from the enemies round about. Next, Samuel says…

^{2 (con’t)} and I am old and grayheaded, and look, my sons are with you.

His words are emphatic: vaani zaqanti vasavti u-vanay hinam it_ekhem – “And I, I aged and I grayed. And my sons, behold, with you.” The emphasis is given as a response to their accusations in verse 8:5 – “Look, you are old, and your sons do not walk in your ways.”

The agreement with their words could be paraphrased, “Indeed, I am old, and yes, my sons are with you.” As Samuel is the God-appointed judge, his words will address that fact. The sons’ conduct was never the issue. Instead, it was used as a pretext, along with his age, to be like the other nations and have a king.

That should be evident because Samuel’s predecessor, Eli, had his sons taken from him in battle. If the Lord felt it necessary for Samuel’s sons to punch their proverbial tickets, He could have taken care of it. To openly rebuke them for this, Samuel continues…

^{2 (con’t)} I have walked before you from my childhood to this day.

Again, the words are emphatic: vaani hithhalakhti liphnekhem min_euray ad ha’yom ha’zeh – “And I, I walked myself to your faces from my youth until the day, the this.” The reflexive verb, “I walked myself to your faces,” is a way of highlighting his personal conduct. It is like saying, “I wasn’t forced to conduct myself as I did. Rather, I set my walk and walked it before you.”

Because of this, he wants the people to inspect themselves and their reason for petitioning a king…

³ Here I am. Witness against me before the Lord and before His anointed:

The emphatic nature of the words is highlighted with an interjection followed by an imperative verb: hin_eni anu vi neged Y_ehovah v_eneged m_eshikho – “Behold me! You must heed in me – afront Yehovah and afront His anointed.” He stands before the people, asking them to raise any accusation they may have against him. The intent of his words is, “This is your big chance to justify your request for a king, so let’s hear it…”

This is the first time the word mashiakh, anointed (also Messiah, or Christ), is used concerning a king. It signifies one who is anointed, literally or spiritually, for a given position. The high priest already bears this title. It was used in the Song of Hannah and again by the man of God who spoke to Eli, both in Chapter 2, and both prophetically speaking of the Messiah of God.

Saul is now an anointed king. As such, he is also a witness to the words that follow…

^{3 (con’t)} Whose ox have I taken, or whose donkey have I taken, or whom have I cheated? Whom have I oppressed, or from whose hand have I received any bribe with which to blind my eyes?

eth shor mi laqakhti vakhamor mi laqakhti v_eeth mi ashaqti eth mi ratsothi u-miyad mi laqakhti kopher v_ea_elim enay bo – “Bullock whose I took, and jack whose I took, and whom I oppressed, whom I crushed, and from hand whom I took cover and I will cause to conceal my eyes in him?”

Each question, based on the one asking, demands a negative answer. Samuel would not implicate himself to make his point. The question concerning the ox and donkey implies covetousness leading to theft through the abuse of his position.

Oppression and crushing imply abuse of his authority to obtain something at the expense of others’ labor, or even a person of a sadistic spirit, who revels in harming others for pleasure. Both words are used in Deuteronomy to indicate the rough treatment by others towards Israel as a curse of the law –

“A nation whom you have not known shall eat the fruit of your land and the produce of your labor, and you shall be only oppressed and crushed continually.” Deuteronomy 28:33

To take a cover signifies closing one’s eyes, as in covering them, to either punish someone unjustly or not punish someone who should be punished (as a ransom) based on a bribe. The bribe thus covers the eyes –

“For I know your manifold transgressions
And your mighty sins:
Afflicting the just and taking bribes [kopher: cover];
Diverting the poor from justice at the gate.” Amos 5:12

To further highlight his conduct before them, Samuel says…

^{3 (con’t)} I will restore it to you.”

v_eashiv lekhem – “And I will cause to return to you.” It is a proposal to restore any wrongs committed against them. The unstated meaning is, “Here is your big chance to get what I owe you. Everyone is watching, so speak up!”

⁴ And they said, “You have not cheated us or oppressed us, nor have you taken anything from any man’s hand.”

vayom_eru lo ashaqtanu v_elo ratsothanu v_elo laqakhta miyad ish m_eumah – “And they said, ‘Not you oppressed us, and not you crushed us, and not you took from hand man speck.’” With this response, Samuel is entirely acquitted of any possible charge against him, even of taking a single speck that was not rightfully his.

As such, the people cannot say it is because of his judgeship that they asked for a king. His age is irrelevant because kings also age, but the people will still have to serve under them. His sons’ conduct is irrelevant because he, not they, is the nation’s judge. There was no hint of succession suggested or insinuated.

Further, with the appointment of Saul as king, whatever the king decided concerning Samuel’s sons was his responsibility. Samuel had left their fate in his hands for judging any wrongdoing. Therefore, the reason the people have asked for a king cannot be what they implied were the reasons.

⁵ Then he said to them, “The Lord is witness against you, and His anointed is witness this day,

vayomer alehem ed Y_ehovah bakhem v_eed m_eshikho ha’yom hazeh – “And he said unto them, ‘Witness, Yehovah, in you. And witness His anointed the day, the this.’” Samuel calls for a double witness. The first is “in you,” meaning “against you.” The Lord has seen all that has taken place and has a valid cause to level charges against them.

Further, the new king, the Lord’s anointed, stands as a witness to Samuel’s integrity, having heard the people’s admission that he has done nothing wrong. If the Lord decides to judge the people, Saul must testify that His judgments are just. This is because…

^{5 (con’t)} that you have not found anything in my hand.”

ki lo m_etsatem b_eyadi m_eumah – “For not you found in my hand speck.” Even to the slightest speck, Samuel stood blameless before the Lord and now also His anointed. The word, repeated from the previous verse, is m_eumah, a speck or point. It is from mum, a spot or blemish. Samuel’s integrity testifies that he has not been found with a spot or blemish in his hand before the Lord or the king.

^{5 (con’t)} And they answered, “He is witness.”

Rather: vayomer ed – “And they said, ‘Witness!’” The witness is the fact of innocence concerning Samuel. It is not “He is a witness,” but that there is a standing witness. Yehovah is the principal witness, but this extends to His anointed who will henceforth represent Him as their king.

They have unwittingly acknowledged their guilt, revealing there was no valid reason for having asked for a king. Samuel has set them up, like Moses did, having Korah present unauthorized incense before the Lord. Now that they have revealed their guilt, Samuel will next witness against them as Yehovah’s representative…

⁶ Then Samuel said to the people, “It is the Lord who raised up Moses and Aaron, and who brought your fathers up from the land of Egypt.

vayomer shemuel el ha’am Y_ehovah asher asah eth mosheh v_eeth Aharon vaasher heelah eth avotekhem meerets mitsrayim – “And he said, Samuel, unto the people, ‘Yehovah – whom He made Moses and Aaron, and whom He caused to ascend your fathers from land Egypt.’”

The name, Yehovah, is placed absolutely. Only then is what He did given as an explanation. This can be seen without the intervening words –

“And they said, ‘Witness!’” … “Yehovah – whom He made Moses and Aaron, and whom He caused to ascend your fathers from land Egypt.” It is the Lord who sees what transpired. But it was He who made, directed the lives of, selected, and commissioned Moses as the lawgiver and Aaron the administrator and mediator of the Law.

It is also He who led Israel out of Egypt, bringing them through the wilderness and into the land of Canaan. The people could not dispute this, nor would they think of doing so. This is a truth that permeated their society and culture.

To deny this would mean that Israel was established on a lie and there would be no reason for their national identity. To this day, Israel celebrates the Passover, practices circumcision, and observes the Sabbath. These bind them as a people.

If they denied Moses and Aaron, they would, by extension, deny the Lord. In doing so, the entire fabric of their existence as Israel would have no merit. This doesn’t mean they actually believe in Yehovah, Moses, or Aaron, but logic alone means they could not openly deny any of them.

As Yehovah made these two men, and as they formed the established basis for Israel’s lives, conduct, and existence within Canaan, what did they lack as a people? And more, judges were raised up by Him. To substantiate that they had done wrong, Samuel will next present them with historical proofs to remind them and to accuse them…

Who is the Lord that He should reign over us?
Israel sounds like Pharoah, king of Egypt
They rejected Yehovah, and they rejected Jesus
Of His glory, the Lord has been stripped

And yet, the Lord has been faithful and true
He has kept them, thus keeping His word
Israel doesn’t know Him, sad but true
Someday, they will call on Him as Lord

Are they really any different than us?
One day, we are proclaiming His name
But in no time, we have forgotten Jesus
And off we go, seeking our own fame

II. They Forgot Yehovah Their God (verses 7-12)

⁷ Now therefore, stand still, that I may reason with you before the Lord

Rather: v_eatah hithyats_evu v_eishap_etah it_ekhem liphne Y_ehovah – “And now, you must station yourselves, and let me judge with you to faces Yehovah.” Samuel is not reasoning with them. He is judging them. First, he offered the people the chance to bring charges against him, giving them a chance to explain why they wanted a king. No valid reason was given.

Telling them to station themselves means that they are now the ones on trial. They have been arraigned for their actions, and the evidence will next be submitted. This evidence is…

^{7 (con’t)} concerning all the righteous acts of the Lord which He did to you and your fathers:

eth kal tsidqoth Y_ehovah asher asah it_ekhem v_eeth avothekhem – “all righteousnesses Yehovah, which He did with you and with your fathers.” The word tsedaqah, righteousness, is used in the sense of covenant faithfulness.

Even before Moses and Aaron, there was already a covenant between the Lord and Abraham. That covenant extended to Isaac and then Jacob. At the time of Abraham, the Lord explained what would occur so that when it did, the people would remember His words –

“Then He said to Abram: ‘Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. ¹⁴ And also the nation whom they serve I will judge; afterward they shall come out with great possessions.’” Genesis 15:13, 14

These were words associated with the covenant. Therefore, the people could not say their time in Egypt was because the Lord didn’t care or that He was faithless. Rather, just the opposite was the case. He explained this to Abraham –

“Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age. ¹⁶ But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete.” Genesis 15:15, 16

The Lord’s words include two specificities that should be carefully explained. They are the period of four hundred years (Genesis 15:13) and that of the fourth generation (Genesis 15:16).

The movement of Jacob and his family to Egypt occurred in the year 2299 Anno Mundi. It was 215 years after the initial promise of the land that was made to Abraham in Genesis 12. That occurred in the year 2084AM.

After that, it would be another 215 years before Israel would be brought out of Egypt in the year 2514AM. One might say that the Lord’s words to Abraham in Genesis 15 are not true. If Israel were afflicted for 400 years and yet they were only in Egypt for 215 years, then there is an error.

But this is incorrect. It says, “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years.” Isaac was born in the year 2109AM.

He would have been weaned between two and four years old. That would be 2011-2013AM. As Israel departed from Egypt in 2514AM, and as Ishmael afflicted Abraham’s descendants at the weaning of Isaac in a land that was not yet theirs, it is 400 years from Ishmael afflicting Isaac to the exodus from Egypt.

Also, one might argue that the words “the fourth generation” are wrong because the people were in Egypt for more than four generations. Again, this would be incorrect. Only the line of Levi, out of all of those who went to Egypt, has the specific years of their lives recorded.

The timing is understood based on the naming of Jochebed, the daughter of Levi, in the ongoing narrative of Exodus and Numbers. Those two mentions are –

“Now Amram took for himself Jochebed, his father’s sister, as wife; and she bore him Aaron and Moses. And the years of the life of Amram were one hundred and thirty-seven.” Exodus 6:20

&

“The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and their sister Miriam.” Numbers 26:59

Jochebed is noted as Amram’s wife and also “his father’s sister,” but she is also called “the daughter of Levi who was born to Levi in Egypt.”

In Exodus 6:16, it said that Levi lived to the age of 137. The only other son of Jacob whose age at death was recorded was Joseph, because it was necessary to know. After Levi, of his three sons, only the age of Kohath is given at his death, 133.

And then, for all the sons of Kohath, only the age of Amram is given at his death, 137. As the Israelites dwelt in Egypt for 215 years, these ages were recorded to show the reliability and covenant faithfulness of the Lord’s promise to Abraham. This is evidenced by the words, “and to Amram she [Jochebed] bore Aaron and Moses and their sister Miriam.”

Jochebed is Levi’s natural daughter, and Kohath is Levi’s natural son. Amram was Levi’s grandson who married his aunt, Levi’s daughter. From that union, Aaron, Moses, and Miriam, Levi’s great-grandchildren, were born.

The specific record of this line was given to establish a direct line from Abraham to Moses and Aaron through Isaac and Jacob. That is clearly evident when compared with the other sets of genealogies already given in the Bible.

But more, the special record of the years of these people’s lives, along with the special note of Jochebed being both the daughter of Levi and sister of Kohath, is given to show that the Lord’s words were both true and fulfilled.

Jacob went to Egypt with his family, which included his son Levi and Levi’s three sons, Gershon, Kohath, and Merari. In Egypt, Kohath had a son named Amram, and Amram had a son named Moses.

Thus, Moses is the fourth generation from Jacob, who went to Egypt (Jacob: Levi, Kohath, Amram, Moses). And the sons of Aaron and Moses are the fourth generation from Kohath, Levi’s son, who also went to Egypt. As it is this generation that entered Canaan, the prophecy concerning the fourth generation was exactingly fulfilled.

That information needed to be explained because Samuel next specifically addresses it…

⁸ When Jacob had gone into Egypt, and your fathers cried out to the Lord,

kaasher ba yaaqov mitsrayim vayizaqu avothekhem el Y_ehovah –“According to which he came, Jacob – Egypt. And you shrieked, your fathers, unto Yehovah.” This is recorded in Exodus 3 –

“And the Lord said: ‘I have surely seen the oppression of My people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.’” Exodus 3:7

Because of this, and because of His covenant faithfulness, meaning His righteousnesses…

^{8 (con’t)} then the Lord sent Moses and Aaron, who brought your fathers out of Egypt and made them dwell in this place.

vayishlakh Y_ehovah eth mosheh v_eeth Aharon vayotsiu eth avothekhem mimitsrayim vayoshivum bamaqom ha’zeh – “And He sent, Yehovah, Moses and Aaron, and they caused to bring your fathers from Egypt, and they caused to sit them in the place, the this.” Joshua made essentially this same appeal during his farewell address to the people –

“Also I sent Moses and Aaron, and I plagued Egypt, according to what I did among them. Afterward I brought you out.” Joshua 24:5

The exodus from Egypt was the defining act to prepare Israel’s existence as a nation set apart to God. Giving them the law and bringing them into Canaan then confirmed what the exodus anticipated, establishing them as a nation and providing a homeland for them.

Saying that Moses and Aaron were the ones who caused them to “sit in this place” signifies the giving of and subsequent adherence to the law, typified by Moses and Aaron. This is evident because in the future, they would be ejected from Canaan, going into exile in Babylon for their disobedience.

The Lord had been faithful to them in every detail. None of what transpired in Egypt could be held against Him because He had informed them in advance of what would happen. It was a set part of His plan, and His words were fulfilled to the letter.

Further, despite Israel’s continued rebellion against Him in the wilderness and as they entered Canaan, He remained faithful to the covenant He made. This covenant faithfulness even includes His chastisement upon them…

⁹ And when they forgot the Lord their God, He sold them into the hand of Sisera, commander of the army of Hazor,

vayishk_ehu eth Y_ehovah elohehem vayimkor otham b_eyad Sis_era sar ts_eva khatsor – “And they forgot Yehovah their God, and He sold them in hand Sisera, commander host Hazor.” This is recorded in Judges 4 –

“When Ehud was dead, the children of Israel again did evil in the sight of the Lord. ² So the Lord sold them into the hand of Jabin king of Canaan, who reigned in Hazor.” Judges 4:1, 2

The account is recorded in Judges 4, and is memorialized in the Song of Deborah in Judges 5. However, Israel failed to listen. Therefore, the Lord sold them again…

^{9 (con’t)} into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them.

u-v_eyad p_elishtim u-b_eyad melekh moav vayilakhamu bam – and in hand Philistines, and in hand king Moab. And they were consumed in them.” In Judges 10, it says –

“Then the children of Israel again did evil in the sight of the Lord, and served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines; and they forsook the Lord and did not serve Him. ⁷ So the anger of the Lord was hot against Israel; and He sold them into the hands of the Philistines and into the hands of the people of Ammon.” Judges 10:6, 7

In Judges 3, it says –

“And the children of Israel again did evil in the sight of the Lord. So the Lord strengthened Eglon king of Moab against Israel, because they had done evil in the sight of the Lord. ¹³ Then he gathered to himself the people of Ammon and Amalek, went and defeated Israel, and took possession of the City of Palms. ¹⁴ So the children of Israel served Eglon king of Moab eighteen years.” Judges 3:12-14

The three foes, Sisera, the Philistines, and Moab, are named to identify enemies within Canaan (Sisera led the armies of Jabin, king of Canaan), to their west (Philistines), and to their east (Moab). With each instance of rebellion and chastisement, the same response followed…

¹⁰ Then they cried out to the Lord, and said,

vayizaqu el Y_ehovah vayomer – “And they shrieked unto Yehovah, and he said…” The written and oral Hebrew do not match. The written says, “and he said.” The oral says, “and they said.” There is no need for the change. The people cried out to the Lord. Samuel then refers to them as one people in the singular. They next acknowledge their universal guilt…

^{10 (con’t)} ‘We have sinned, because we have forsaken the Lord and served the Baals and Ashtoreths; but now deliver us from the hand of our enemies, and we will serve You.’

khatanu ki azavnu eth Y_ehovah vanaavod eth ha’b_ealim v_eeth haashtaroth v_eatah hatsilenu miyad oy_ev_enu v_enaavdekha – “We sinned, for we relinquished Yehovah, and we served the Baals and the Ashtaroth. And now, you must cause to deliver us from hand our hatings, and let us serve you.” The people cried out, acknowledged their sin, and begged for deliverance. In place of serving other gods, they petitioned the Lord to allow them to serve Him again.

This is the repeated theme of the Book of Judges, and it is then followed up with the Lord relenting and bringing deliverance through someone selected by Him. To substantiate this, Samuel next says…

¹¹ And the Lord sent Jerubbaal, Bedan, Jephthah,

vayishlakh Y_ehovah eth y_erubaal v_eeth b_edan v_eeth yiphtakh – “And He sent, Yehovah, Jerubbaal, and Bedan [In Dan], and Jephthah.” Each of these was selected by the Lord as a judge to deliver the people. Jerubbaal’s judgeship is recorded in Judges 6 & 7. He was selected to fight Midian.

Bedan appears to be an unnamed judge, but this is not the case. The usual excuse of most scholars is that it is a copyist’s error, which should have said Barak. That would assume that the name, which is not as close as scholars claim based on the last letter, was not only copied wrong but was also ignored from the very first read through –

ברק
בדן

More to the point, Barak was not a judge of Israel, nor was the credit for the victory in the battle given to him. Rather, it was given to Jael, the wife of Heber the Kenite.

As for Bedan, the name is an appellative for Samson. He was from Dan, and Samuel calls him b_edan, In Dan. The spelling is identical between this name and the words “in Dan” in 1 Kings 12:29 –

בדן
בדן

The general (but incorrect) argument, summed up by Lange, is that “a name resting on a word-play would by no means suit this serious discourse; against the first (apart from the form) is the fact that Samson is never so-called, as must have been the case if the people were here to understand the name.”

This is nonsense. It is a speculative opinion combined with an argument from silence. It is incorrect because Jerubbaal was not called Jerubbaal until he received the name based on what he did at the time of his appointment as judge.

His name was Gideon, and yet, Samuel called him Jerubbaal based on that event. Thus, it was a name based on… wordplay. Further, it is an argument from silence to assume that Samson would not be known as Bedan, In Dan, simply because the name is not recorded in Judges.

There are abundant times where names and titles are seen as understood without ever having been recorded at some prior time. A good example of this was the word ro’eh, seer, in Judges 9:9. It was never used before in Scripture, and yet it notes that the word was common in the past but was no longer used.

This is what Samuel now does with Samson, who was from the same tribe as those who went north to Laish in Judges 18, apostatizing from the Lord. Unlike his wayward family members, Samson was a judge from the tribe of “Judge,” thus he is In Dan.

Samson’s judgeship is found in Judges 14 & 15, detailing his interactions with the Philistines. He judged Israel 20 years.

Jephthah’s judgeship is recorded in Judges 11 & 12. He was selected to fight the people of Ammon. Finally, Samuel refers to himself as a judge and deliverer as well…

^{11 (con’t)} and Samuel, and delivered you out of the hand of your enemies on every side; and you dwelt in safety.

v_eeth sh_emuel vayatsel ethkhem miyad oy_evekhem misaviv vatesh_evu betakh – “and Samuel, and He caused to deliver you from hand your hatings from surrounding, and you sat in security.” Various scholars have a problem with Samuel including himself in the list as if it were bragging or complaining about his loss of authority to Saul.

However, Samuel is making a point about what was said in verse 10 and here in verse 11. Israel cried out to the Lord and then He sent a deliverer to turn them back to the Lord. Samuel was appointed to do just that. It is the reason for the specific timeline that was highlighted in Chapter 4 and resumed in Chapter 7, along with the particular timeline that was seen in Chapter 11, but which began in Chapter 8.

Events occurred that necessitated a judge to tend to a matter. The matter is resolved because the Lord faithfully tended to His covenant promises, even when Israel was faithfully unfaithful to Him. It was the case with the Philistines in Chapter 7 and with Nahash the Ammonite in Chapter 11, whose story actually fits into the narrative beginning in Chapter 8.

Despite the Lord having been faithful every step of the way, from Moses and Aaron until Samuel, Israel had never been faithful. This included the events that just took place and which have led to their gathering in Gilgal…

¹² And when you saw that Nahash king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,’

vatiru ki nakhash melekh b_ene amon ba alekhem vatom_eru li lo ki melekh yimlokh alenu – “And you saw for Nahash, king sons Ammon, came upon you, and you said to me, ‘No! For king, he will reign upon us.’” It is these words that necessitate the unusual but precise timeline I laid out in verse 5 of the last sermon.

Nahash came against Jabesh Gilead. When he demanded the right eyes of the people of the city, it was considered a disgrace upon the entire nation. Thus, Samuel rightly says that he came against the nation.

Feeling that Samuel, and thus the Lord whom he represented, was incapable of handling the matter, they asked for a king, wanting one to reign over them like all the other nations. In the same manner that they had treated the Lord since the exodus, Samuel next says…

*^{12 (fin)} when the Lord your God was your king.

Rather: v_eY_ehovah elohekhem malk_ekhem – “And Yehovah your God – your King!” Again and again over the years, Israel cried out to Yehovah and He delivered them. He had been faithful to a T every step of the way. He was their King, and He remained their King. They just failed to see it and acknowledge Him as such.

In fact, they had tried to appoint Gideon as ruler over them in Judges 8, but he refused, telling them that the Lord would rule over them. Not heeding that, the people of Shechem proclaimed Gideon’s son Abimelech king, something that didn’t go over so well for them.

The pattern of Israel’s failures seems almost endless because of their inability to acknowledge the Lord for who He is. Unfortunately, that has continued to this day.

Despite paying constant lip service to Him in synagogues, discussions, and homes around the world, they have rejected their King because they have rejected Jesus. Until they correct this and acknowledge Jesus for who He is, they will continue to face insurmountable troubles and woes.

And yet, just as during the time of the judges and now the kings, the Lord has remained faithful to them. His heavy hand upon them has not been an indication of His rejection of them. Rather, it is an indication of His continued correction of them.

Correction from the Lord is intended for exactly that purpose. If they were no longer on His radar in regard to redemptive history, they would have disappeared like all their enemies around them have, being swallowed up by the forces of time and human movement.

And yet, just as prophesied, they have remained a separate and distinct island among the nations of the world, even in their dispersion. And just as the ancient oracles have prophesied, they have been returned to their land to bring about the fulfillment of God’s word, including the return of Jesus to them.

The disobedient and stubborn nature of Israel exists in each of us unless we purposefully and actively quash it. Churches founded on Jesus Christ, which are grounded in God’s word, are often seen to apostatize in the course of a single lifetime, leaving nothing but a worthless shell of congregants fighting against God and maligning Him through their actions.

When we look at Israel, we are observing the human condition. This is why the Bible is relevant in every society it is introduced into. Therefore, let us consider what we read, determine to obey it, and actively direct our thoughts and hearts to the Lord, even until the day He calls us home.

Closing Verse: “A voice was heard on the desolate heights,
Weeping and supplications of the children of Israel.
For they have perverted their way;
They have forgotten the Lord their God.” Jeremiah 3:21

Next Week: 1 Samuel 12:13-25 What kind of leadership will he bring? I wonder and so do you… (Behold the King, Part II) (22^nd 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 12:1-12 (CG)

12 And he said, Samuel, unto all Israel, “Behold! I heard in your voice to all which you said to me, and I caused to reign upon you king. ² And now, behold the king, walking himself to your faces. And I, I aged and I grayed. And my sons, behold, with you. And I, I walked myself to your faces from my youth until the day, the this.

³ Behold me! You must heed in me – afront Yehovah and afront His anointed. Bullock whose I took, and jack whose I took, and whom I oppressed, whom I crushed, and from hand whom I took cover and I will cause to conceal my eyes in him? And I will cause to return to you.” ⁴ And they said, “Not you oppressed us, and not you crushed us, and not you took from hand man speck.”

⁵ And he said unto them, “Witness, Yehovah, in you. And witness His anointed the day, the this. For not you found in my hand speck.”

And they said, “Witness!”

⁶ And he said, Samuel, unto the people, “Yehovah – whom He made Moses and Aaron, and whom He caused to ascend your fathers from land Egypt. ⁷ And now, you must station yourselves, and let me judge with you to faces Yehovah all righteousnesses Yehovah, which He did with you and with your fathers. ⁸ According to which he came, Jacob – Egypt. And you shrieked, your fathers, unto Yehovah. And He sent, Yehovah, Moses and Aaron, and they caused to bring your fathers from Egypt, and they caused to sit them in the place, the this. ⁹ And they forgot Yehovah their God, and He sold them in hand Sisera, commander host Hazor, and in hand Philistines, and in hand king Moab. And they were consumed in them. ¹⁰ And they shrieked unto Yehovah, and he said, ‘We sinned, for we relinquished Yehovah, and we served the Baals and the Ashtaroth. And now, you must cause to deliver us from hand our hatings, and let us serve you.’ ¹¹ And He sent, Yehovah, Jerubbaal, and Bedan [In Dan], and Jephthah, and Samuel, and He caused to deliver you from hand your hatings from surrounding, and you sat in security. ¹² And you saw for Nahash, king sons Ammon, came upon you, and you said to me, “No! For king, he will reign upon us.” And Yehovah your God – your King!”

 

1 Samuel 12:1-12 (NKJV)

Now Samuel said to all Israel: “Indeed I have heeded your voice in all that you said to me, and have made a king over you. ² And now here is the king, walking before you; and I am old and grayheaded, and look, my sons are with you. I have walked before you from my childhood to this day. ³ Here I am. Witness against me before the Lord and before His anointed: Whose ox have I taken, or whose donkey have I taken, or whom have I cheated? Whom have I oppressed, or from whose hand have I received any bribe with which to blind my eyes? I will restore it to you.”

⁴ And they said, “You have not cheated us or oppressed us, nor have you taken anything from any man’s hand.”

⁵ Then he said to them, “The Lord is witness against you, and His anointed is witness this day, that you have not found anything in my hand.”

And they answered, “He is witness.”

⁶ Then Samuel said to the people, “It is the Lord who raised up Moses and Aaron, and who brought your fathers up from the land of Egypt. ⁷ Now therefore, stand still, that I may reason with you before the Lord concerning all the righteous acts of the Lord which He did to you and your fathers: ⁸ When Jacob had gone into Egypt, and your fathers cried out to the Lord, then the Lord sent Moses and Aaron, who brought your fathers out of Egypt and made them dwell in this place. ⁹ And when they forgot the Lord their God, He sold them into the hand of Sisera, commander of the army of Hazor, into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them. ¹⁰ Then they cried out to the Lord, and said, ‘We have sinned, because we have forsaken the Lord and served the Baals and Ashtoreths; but now deliver us from the hand of our enemies, and we will serve You.’ ¹¹ And the Lord sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you dwelt in safety. ¹² And when you saw that Nahash king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,’ when the Lord your God was your king.