1 Samuel (Written)

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.

 

Artwork by Douglas Kallerson

1 Samuel 11:1-15
Nahash the Ammonite

(Typed 11 August 2025) Word studies, including names of things, places, and peoples, are invaluable for understanding what is being presented in Scripture. For example, understanding the meaning of the fig will help you understand what is going on in several key passages of both testaments.

Knowing the meaning of a city’s name, such as Gibeah or Jerusalem, will reveal what is on God’s mind as He repeatedly highlights that particular location.

In such cases, the meaning and imagery will be consistent, even if there is more than one meaning. Water, for example, has several underlying meanings, but they will be consistently applied.

One reliable source for understanding the meaning of various things in Scripture is Abarim Publications. From time to time, I mention them when they have accurately analyzed a particular word. They give great insights into why that word should be considered in a particular way.

For example, the name Nahash is introduced into Scripture in 1 Samuel 11:1. This is what Abarim has to say about it –

The most fundamental meaning of the root נחש (nahash) is that of intuitive knowledge and near-accidental skill. It describes an ability to achieve a great technological feat — particularly smelting bronze — but crucially without truly understanding what makes the magic happen: the fire or the prayer, the air blasted into the furnace or the zealous faith of the technicians.

Dictionaries commonly spread the following words out over four separate roots, but to the ancients, these words all expressed the same core meaning:

The noun נחש (nahash) is the Bible’s most common word for snake. Snakes in the Bible always represent some kind of mental process, usually intuitive and usually impure or otherwise detrimental.

The identical verb נחש (nahash) means to divine or soothsay. Its derived noun, again identical, נחש (nahash) means divination or enchantment.

Either this same verb נחש (nahash), or an identical other one, also appears to have described the production of bronze. It’s not used as such in the Bible but the following derivations are: Noun נחשת (nehoshet) refers to copper or bronze, or items made from bronze. Adjective נחוש (nahush) means bronze. And noun נחושה (nehusha) or נחשה (nehusha) means copper or bronze.

Text Verse: “Now the serpent [nakhash] was more cunning than any beast of the field which the Lord God had made. And he said to the woman, ‘Has God indeed said, “You shall not eat of every tree of the garden”?’” Genesis 3:1

The name Nahash is derived from the identical noun, nakhash, meaning serpent which is seen in Genesis 3:1. That is derived from the verb nakhash, meaning to whisper a magic spell (think of hissing), and thus to prognosticate, which is first found in Genesis 30:27.

Traveling through the origins of words will open up incredible avenues of biblical understanding. However, be careful that what you hear aligns with reality. Many people say the fig represents Israel. It doesn’t. But that has been passed along so often that most people take it as an axiom.

If you read an analysis concerning a word, even if it sounds right, don’t be afraid to ask the person making the claim to justify where they got their information and how it can be supported. Quite often, people arbitrarily make unfounded claims concerning names, numbers, concepts, etc.

By doing this, the Bible becomes a tool manipulated to make anything say anything. That is not responsible. Hold fast to what is reasonable and can be verified. In doing this, you will be properly handling 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. Spirit God, Upon Saul (verses 1-7)

Then Nahash the Ammonite came up and encamped against Jabesh Gilead;

The word “Then” is wholly inappropriate based on the surrounding events: vayaal nakhash ha’amoni vayikhan al yavesh gilad – “And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead.” It is not known how long Nahash encamped and besieged Jabesh Gilead. The narrative makes it sound like it is one thing immediately followed by another, but this is not the case.

What is evident is that the times of the events are closely connected. 1 Samuel 12:12 noted that Israel desired a king when Nahash came against them. The actions of Nahash recorded here were the impetus for their request which was first mentioned in 1 Samuel 8.

At some point during the siege, these events take place. It appears that during this time of being besieged, Saul will be anointed king by Samuel and then proclaimed king by the people.

As noted, Nahash has a primary meaning of Serpent. It also signifies Bronze and Oracle. Ammon is the name of the people descended from Ben-Ammi, the child of Lot through his younger daughter. The name means A People. They were particularly highlighted in the account of Jephthah.

The name Jabesh (Yavesh) comes from the verb yavesh, to be dry, dried up, or withered. It is used to describe the drying up of a river, land, bones, etc. It also applies to the withering of grass. Gilead means Perpetual Fountain. Thus, Jabesh Gilead means Dry Perpetual Fountain. Its location is east of the Jordan in the tribal allotment of Manasseh.

Jabesh Gilead was seen in Judges 21. It was the city destroyed by Israel for not coming up to Mizpah when the tribes were gathered to war against Benjamin.

^{1 (con’t)} and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”

vayom_eru kal anshe yavesh el nakhash k_erath lanu v_erith v_enaavdekha – “And they said, all men Jabesh, unto Nahash, ‘You must cut to us covenant and let us serve you.’” At some point during the siege, their separation from the tribes across the Jordan isolated them from most of Israel, so the inhabitants yielded to Nahash’s advances, offering themselves without further resistance if Nahash would cut a covenant with them.

It is total capitulation. Whatever he determined, they would agree to, becoming his servants. Seeing their willingness to yield so quickly, he decides to take advantage of the situation in a forceful and degrading manner…

² And Nahash the Ammonite answered them, “On this condition I will make a covenant with you, that I may put out all your right eyes,

vayomer alehem nakhash ha’amoni b_ezoth ekhroth lakhem binqor lakhem kal ein yamin – “And he answered unto them, Nahash the Ammonite, ‘In this I will cut to you: In boring to you all eyes, right.” There are at least two reasons for this. The first is that when soldiers go into battle, they hold their shields with their left hands. When lifted, it would thus predominantly cover their left eyes.

By removing their right eyes, they would be ineffective in battle, having no usable eye to fight with, or their heads would be exposed to unacceptable dangers.

This is a variation on what Adoni-Bezek did to his enemies and what was ultimately also done to him in Judges 1. There, it was cutting off their thumbs and big toes, making them ineffective in battle. Along with this is a second, taunting, reason…

^{2 (con’t)} and bring reproach on all Israel.”

His words are directional: v_esamtiha kherpah al kal Yisrael – “and I sat-ward reproach upon all Israel.’” It is as if all of Israel is before him. By taking this action, he will take a bucketful of reproach and pour it out on them.

This is probably in response to the Ammonites’ defeat under Jephthah recorded in Judges 12. They were subdued by Israel. Now, Nahash is hoping to return the disgrace of the past upon them.

³ Then the elders of Jabesh said to him, “Hold off for seven days, that we may send messengers to all the territory of Israel.

vayom_eru elav ziqne yavesh khereph lanu shivath yamim v_enishl_ekhah malakhim b_ekol g_evul Yisrael – “And they said unto him, elders Jabesh, ‘You must cause to slacken to us seven days. And let us send messengers in all border Israel.” At this time, Samuel is old and his sons are serving as judges in Beersheba.

Whether Nahash knew this or not, he would be aware that Israel was not united under a king. Granting this request would allow the word to spread throughout Israel that one of their cities was besieged.

However, by this time in the siege, Saul has been anointed and is ready to lead the nation. Without specifying how long it has been since his acceptance as king, the narrative sets forth the first challenge to Israel with him as their leader.

With a mere seven days to coalesce as a nation, something seemingly impossible, it would become known throughout the land that the people’s ineptitude was rewarded with the disgrace of the men of Jabesh’s humiliation. Thus, the humiliation would also rest upon the nation. That is expressed in the next words…

^{3 (con’t)} And then, if there is no one to save us, we will come out to you.”

v_eim ein moshia othanu veyatsanu elekha – “And if naught causing to save us, and we came out unto you.’” This was a seemingly win-win scenario. If anyone came to assist, they would not be sufficiently arranged to overcome Nahash. As such, they would suffer defeat against his army.

On the other hand, if no one came, there would be no need to continue besieging the city, a time-consuming and costly proposition. The men have agreed, in advance, to no longer resist Nahash and instead come out and face their fate. Therefore, he acquiesces to their request…

⁴ So the messengers came to Gibeah of Saul and told the news in the hearing of the people.

vayavou ha’malakhim givath shaul vaydab_eru ha’d_evarim b_eazene ha’am – “And they came, the messengers, Gibeah Saul. And they spoke the words in ears the people.” It is speculation, but the messengers may have gone to some other location or even directly to Samuel. Upon their arrival, they were told something like, “While Jabesh Gilead was being besieged, a king was anointed over Israel. He is in Gibeah of Saul. Go there and he will decide what to do.”

Whether or not this is the case, upon arriving in Gibeah, the news concerning Jabesh’s impending doom is conveyed to the people. Gibeah means Hill. Saul means Asked. It next says…

^{4 (con’t)} And all the people lifted up their voices and wept.

vayisu kal ha’am eth qolam vayivku – “And they lifted, all the people, their voice, and they wept.” There is the obvious sadness for the people of Jabesh. However, the remembrance of Jephthah’s victory over Ammon would have been a point of national pride. That pride will be lost, and further disgrace will be heaped upon the men of Jabesh.

However, their distress is about to be redirected to excited determination…

⁵ Now there was Saul, coming behind the herd from the field;

v_ehineh shaul ba akhare ha’baqar min ha’sadeh – “And behold! Saul coming after the cattle from the field.” Until this point, there was nothing yet to impel him to act as a king. And so, he went back to his regular routine, plowing with cattle. It is not unlike the apostles after Jesus’ resurrection –

“After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: ² Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. ³ Simon Peter said to them, ‘I am going fishing.’” John 21:1-3

As with the apostles, the life of Saul is about to change. It may be that he didn’t yet know the reason for being anointed king, meaning that the people had asked for one based on the siege of Jabesh. Now, however, he wants to know what is going on.

There is a bit of punnery with the Hebrew. Saul is following after the baqar, cattle, coming in from the field. The noun is derived from the verb baqar, to inquire or seek, stressing the diligent nature of the inquiry. This is just what Saul will do next…

^{5 (con’t)} and Saul said, “What troubles the people, that they weep?” And they told him the words of the men of Jabesh.

vayomer shaul mah la’am ki yivku vaysap_eru lo eth divre anshe yavesh – “And he said, Saul, ‘What to the people that they will weep?’ And they recounted to him words men Jabesh.” Whether Saul knew about the siege of the city before or not, the fact that the men of Jabesh were about to surrender and be disfigured is now revealed to him.

As for a timeline of the events since Chapter 8, based on Samuel’s statement in verse 12:12, this is how it seems likely that they have unfolded –

Nahash comes against Jabesh Gilead (11:1).
Israel hears of the city being besieged and asks for a king because Saul is old and his sons are incapable of handling this matter (8:1-5).
Samuel hears their request and sends the people to their homes (8:22).
Saul’s story, including his being anointed by Samuel (9:1-10:16).
Samuel calls Israel to Mizpah, where Saul is officially appointed as the king (10:17-27).
At some point during the siege, Jabesh agrees to cut a covenant if not given relief within seven days (11:1).
Messengers are sent throughout Israel (11:3).
Messengers arrive at Gibeah of Saul (11:5).

If this is correct, and it seems likely, then this is how the events are recorded –

And it was according to which he was aged, Samuel, and he set his sons – judging to Israel. ² And it was, name his son the firstborn, Joel, and name his second Abijah: judging in Beersheba. ³ And not they walked, his sons, in his way, and they stretched after the plunder, and they took donation, and they caused to stretch verdict. (8:1-3). … And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead (11:1a) … 8:4 – 10:27 … Narrative resumes at 11:1b with “And they said, all men Jabesh, unto Nahash, ‘You must cut to us covenant and let us serve you.’”

This is similar to what occurred in 1 Samuel 4:1a, which was followed by a lengthy insert ending at 1 Samuel 7:2. With this timeline understood, it next says…

⁶ Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused.

vatitslakh ruakh elohim al shaul b_esham_eo eth had_evarim ha’eleh vayikhar apo m_eod – “And it surged, Spirit God, upon Saul in his hearing the words, the these. And it burned, his nostril, vehemently.” The surging of the Spirit was prophesied by Samuel in verse 10:6, and it came upon Saul in verse 10:10. Now, he again experiences the surge of the Spirit.

Along with that comes the familiar terminology concerning the burning nostril. It is as if flames shoot out of his nose as he snorts at the news he has heard…

⁷ So he took a yoke of oxen and cut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers,

vayiqakh tsemed baqar vaynat_ehehu vayshalakh b_ekhal g_evul Yisrael b_eyad ha’malakhim – “And he took, pair cattle, and he dismembered it. And he sent it in all border Israel in hand the messengers.” It may be that these are the same cattle he just followed in the field. Like when the Levite of Judges 19 cut up his concubine and sent her throughout Israel, Saul is doing the same. It is a sign to go with the message which is…

^{7 (con’t)} saying, “Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen.”

lemor asher enenu yotse akhare shaul v_eakhar sh_emuel koh yeaseh livqaro – “to say, ‘Whom he not going after Saul and after Samuel, thus it will be done to his cattle.’” In an agricultural society, cattle are extremely important. Saul had been appointed king. Whether all of Israel knew that yet or not, they would find out when the news reached their ears. But the directive is made not only in his name, but in Samuel’s as well. Samuel means Asked from God. Due to the demand, it says…

^{7 (con’t)} And the fear of the Lord fell on the people, and they came out with one consent.

vayipol pakhad Y_ehovah al ha’am vayets_eu k_eish ekhad – “And it fell, alarm Yehovah, upon the people. And they came according to man one.” Not wanting to lose their livelihood, the fear of the Lord because of the fear of the Lord’s anointed brought them out as one.

A foe must be defeated to save the people
They have no Spirit and no life
They failed to join us ‘neath the church steeple
It caused them eons of enmity and strife

The foe has come against them, and there is a need
Someone must respond, or it will be over and done
They need to do so with some real speed
These people need to find out about the Son

Who will save their proverbial bacon
And free them from the mess they are in
If no help comes, they will all be achin’
This is a fight they alone cannot win

II. And They Struck Ammon (verses 8-15)

⁸ When he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.

vayiphq_edem b_evazeq vayihyu v_ene Yisrael sh_elosh meoth eleph v_eish Y_ehuda sh_eloshim aleph – “And he visited them in Bezek. And they were, sons Israel, three hundreds thousand. And man Judah thirty thousand.” The location, Bezek, was seen in Judges 1. This is the last time it will be seen in Scripture.

Bezek comes from the noun, bazaq, a flash of lightning. However, this is not in reference to heat, noise, or illumination, but of the scattering effect. Hence, it means Scattering.

The numbers are derived from three, ten, and thirty. Three signifies divine perfection. Ten signifies completeness of order, marking the entire round of anything. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete. Thirty denotes in a higher degree the perfection of Divine order, as marking the right moment.”

⁹ And they said to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help.’”

vayom_eru la’malakhim ha’baim koh tom_erun l_eish yavesh gilad makhar tiyeh lakhem t_eshuah b_ekhom ha’shamesh – “And they said to the messengers, ‘the coming,’ ‘Thus you will (surely) say to man Jabesh Gilead, “Tomorrow it will be to you salvation in heat the sun.”’” Using a paragoge, the note of deliverance is promised emphatically. It is the exact opposite of what happened to this same city at the hands of Israel in Judges 21. They were destroyed to the man at that time, but here, total delivery is promised.

^{9 (con’t)} Then the messengers came and reported it to the men of Jabesh, and they were glad.

vayavou ha’malakhim vayagidu l_eanshe yavesh vayismakhu – “And they came, the messengers, and they caused to declare to men Jabesh. And they brightened.” The words are reflected in a proverb later written by Solomon –

“Anxiety in heart, man, it will depress-ward itself,
And word good, it brightened-ward.” Proverbs 12:25 (CG)

In hearing the word, their state improved from fear to joy. With that good news, the men of the city provide deceitful words to their enemy…

¹⁰ Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you.”

vayom_eru anshe yavesh makhar netse alekhem vaasithem lanu k_ekhal ha’tov b_eenekhem – “And they said, men Jabesh, ‘Tomorrow we will come unto you, and you did to us according to all the good in your eyes.’” It would be a true statement if Saul and his army failed to show. The men of Jabesh would have no choice in the matter. Instead, however, things will not go so well for Nahash…

¹¹ So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch,

vayhi mimakhorath vayasem shaul eth ha’am sh_eloshah rashim vayvou b_ethokh ha’makhaneh b_eashmoreth ha’boqer – “And it was from morrow, and he set, Saul, the people – three heads. And they came in midst the camp in watch, the morning.” Without stating it explicitly, this probably means they marched all night, crossing the Jordan and making it to the area by daybreak.

With three heads to lead the men, they would be able to come at the Ammonite camp from three different directions. It would be an overwhelming wave, confusing them in the din of the multi-pronged attack. Israel had the advantage…

^{11 (con’t)} and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.

vayaku eth amon ad khom ha’yom vayhi ha’nisharim vayaphutsu v_elo nisharu vam sh_enayim yakhad – “And they struck Ammon until heat the day. And it was, the ‘being left,’ and they dispersed. And not they were left, in them, two together.” As promised, by the heat of the day, the battle was over. The rout was so complete that Ammon was totally overpowered, and any who escaped did so alone. Because of the immense success, the people delight in their new king…

¹² Then the people said to Samuel, “Who is he who said, ‘Shall Saul reign over us?’ Bring the men, that we may put them to death.”

vayomer ha’am el sh_emuel mi ha’omer shaul yimlokh alenu t_enu ha’anashim u-n_emitem – “And he said, the people unto Samuel, ‘Who the saying, “Saul, he will reign upon us?” You must give the men, and let us cause to kill them.’” Addressing Samuel rather than Saul is a way of confirming his, and thus the Lord’s, choice of king.

Those who came against Saul had defied the process set forth by Samuel, which was approved by the Lord. The people who now see the exceptional leadership displayed by Saul wanted any foe to pay for their arrogance and willful rejection of Saul.

¹³ But Saul said, “Not a man shall be put to death this day, for today the Lord has accomplished salvation in Israel.”

vayomer shaul lo yumat ish ba’yom ha’zeh ki ha’yom asah Y_ehovah t_eshuah b_eyisrael – “And he said, Saul, ‘Not he will be caused to die, man, in the day, the this. For the day He made, Yehovah, salvation in Israel.’” Saul understood that an execution would lead to further blood being shed as his reign was being established. Rather, through this act of leniency, the kingship is established.

Nobody would question the decision further. And more, Saul wisely passed the credit for the victory to the Lord. Despite the men fighting under his leadership, it is the Lord who brought about the salvation.

If the men had died in battle, that would have been His choice. Any that did not were thus ultimately spared by the Lord. Because of the people’s steadfast call to defend Saul…

¹⁴ Then Samuel said to the people, “Come, let us go to Gilgal and renew the kingdom there.”

vayomer sh_emuel el ha’am l_ekhu v_enel_ekhah ha’gilgal u-n_ekhadesh sham ha’m_elukhah – “And he said, Samuel, unto the people, ‘You must walk, and we will walk the Gilgal, and let us renew there the kingdom.’” The reason for this is probably based on the meaning of Gilgal. It signifies The Wheel, coming from galal, to roll.

In Joshua, when the people crossed the Jordan, the men were circumcised in Gilgal. At that time, it said –

“Then the Lord said to Joshua, ‘This day I have rolled away the reproach of Egypt from you.’ Therefore the name of the place is called Gilgal to this day.” Joshua 5:9

Because of the action and what it signifies, the meaning of Gilgal, though Wheel or Rolling, is rightly defined as Liberty. In urging the people to go there, Samuel is symbolically rolling away both the reproach of Saul’s detractors as well as the reproach of the Ammonites.

A new verb, khadash, is used here. It signifies to be new, but causatively it gives the idea of rebuilding, restoring, or renewing. It is derived from a root signifying to be new. The kingship had been tainted by the actions of the rebels, so the renewal of it will confirm it in everyone’s minds…

¹⁵ So all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal.

vayel_ekhu kal ha’am ha’gilgal vayamlikhu sham eth shaul liphne Y_ehovah ba’gilgal – “And they walked, all the people, the Gilgal. And they caused to reign there, Saul, to faces Yehovah in the Gilgal.” The Greek says that they anointed Saul there, but that is incorrect.

The verb means to reign. Being causative, it means that they not only accepted him as their king, but that he has been positionally assigned as their king.

This did not happen when Saul was chosen in Chapter 10. Instead, when he returned home to his labors. From this point on, his duties and efforts would be directed to leading the kingdom. Being done before the Lord was an acknowledgment and commitment to that premise.

^{15 (con’t)} There they made sacrifices of peace offerings before the Lord,

vayizb_ekhu sham z_evakhim sh_elamim liphne Y_ehovah – “And they sacrificed there sacrifices repayments to Yehovah.” Nothing is mentioned of burnt offerings. This is solely a festival of rejoicing in praise and thanks to the Lord for allowing the nation a king, and a good one at that, who has already exercised sound leadership, masterful skill in battle, and wise discernment in his judgments. Therefore…

* ^{15 (fin)} and there Saul and all the men of Israel rejoiced greatly.

The words are superlative: vayishmakh sham shaul v_ekhal anshe Yisrael ad m_eod – “And he brightened there, Saul, and all men Israel, until vehemently.” One can see the people sacrificing, dining, and passing around the wine in the greatest measure, absolutely ecstatic about how the battle went, how the selection of Saul was validated, and how future prospects for safety, union, and prosperity were anticipated.

Jabesh Gilead won’t be dry no more
When Saul and his army show up for the fight
They will get Nahash and settle up the score
Things are going to turn out all right

The future is set. It is written in the book
All we need to do is pick it up
And then open it and take a thorough look
That is a fact, my friend, fer sher and yup

There on its pages is the One
Who God asks us to focus on at all times
There on its pages, we will find the Son
The one who paid our fine, forgiving all our crimes

III. The Ending of a Nightmare

What is presented in this passage is a typological representation of what will occur during the tribulation. Nahash, Serpent, is a picture of the spirit of the Antichrist. He is noted as an Ammonite, signifying A People.

In the Jephthah series, Ammon represented the people of Israel who had rejected Jesus. They were “not My people” according to Hosea 1:9. This was also cited by Paul in Romans 9:25, 26. After the church age, the focus will return to Israel. That is seen in Peter’s words directed to the Jews of the end times –

“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

Someday, Israel will again be God’s people, no longer merely A People. All those who enter the tribulation, Jew and Gentile, will not be God’s people when it begins. However, Saul represents those seeking the truth and finding it in Christ.

Those who come against the truth of God in Christ, meaning the Father/Son relationship, are of the spirit of Antichrist. They are led by the Serpent, who will come against Israel by encouraging continued temple worship/law observance.

That is seen in 2 Thessalonians where the Antichrist will sit “as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:4). The connection to Satan, the serpent, is explicit there –

“The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, ¹⁰ and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. ¹¹ And for this reason God will send them strong delusion, that they should believe the lie, ¹² that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” 2 Thessalonians 2:9-12

This is who Nahash and the Ammonites represent. Coming against Jabesh Gilead, Dry Perpetual Fountain, Nahash is doing exactly what Paul says. The same typology is seen of this location as in Judges.

When the article is used with Gilead (the Perpetual Fountain), it refers to the Holy Spirit. However, Gilead, without the accompanying definite article, speaks of Israel, Perpetual Fountain.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, 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 people receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article defines this.

Understanding that, Dry Perpetual Fountain would reflect those who have no means of providing the Fountain. There is no connection to the Spirit, and thus no ability to provide it. They are Israel without the Spirit.

They have agreed to make a covenant with Nahash. He agrees in verse 2, but he tells them that the condition for it is boring out their right eyes. As seen before, the eye is used to indicate one’s spiritual state, focus, and understanding. It is used when referring to seeing spiritual truths or being blind toward them. This leads to the moral character or intentions of a person, such as referring to a good eye or a bad eye to indicate one’s level of generosity.

Demanding the right eye, the position of power and authority, signifies yielding their power and authority to discern spiritual truth. This is what is demanded of them, which will, in turn, bring reproach on all Israel.

Being on the other side of the Jordan (it is understood, though not stated) signifies not coming through Christ to be saved. Will they throw their allegiance in with Nahash and never be saved?

In verse 3, seven days are requested for an answer, the number of spiritual perfection. It reflects the biblical “day for a year” time of testing, meaning the tribulation. If the people of Jabesh Gilead are not saved by then, they will come out to Serpent.

In verse 4, the messengers came to Gibeah of Saul. Gibeah, Hill, has consistently been used in relation to Gabbatha, a word to which it is etymologically connected. Saul, those seeking the truth and who are united to Christ, are explicitly connected with Gabbatha, signifying Christ’s work.

The people in Gibeah wept because of the news, but it then says (verse 5) that Saul, Asked, was coming after the baqar (to enquire diligently) from the field (field consistently refers to the world at large). A diligent search of the world at large is where the information about Christ will come from during the tribulation period, probably from Superior Word sermons still on YouTube, Rumble, or Sermon Audio .

Saul, Asked, hears of the plight of those of Jabesh (the Jews without Christ), and then it says, “And it surged, Spirit God, upon Saul.” Understanding the events of the end times is what will bring the people to a realization of their need for Christ and a desire to act in accord with that knowledge.

In verse 7, a pair of baqar are dismembered and sent throughout Israel. It signifies a petition to search both testaments of Scripture and come to a proper conclusion. Each who fails to go out with Saul and Samuel (Asked from God and signifying the Seed of Grace) will have his baqar cut up. Without that, they would be doomed.

Therefore, they all show up (verse 8) at Bezek, Scattering, as one man. In Judges 1, Bezek was used as a symbol of the scattering of the nations at the time of the Tower of Babel. Those who are seeking the truth and who are of the Seed of Grace will unite to defend Dry Perpetual Fountain, meaning Israel without the Spirit, to bring them to spiritual wholeness.

The numbers three, ten, and thirty emphasize the higher degree of divine order as marking the right moment. It is the anticipation of Israel’s salvation. The promise of verse 9 is that the next day, when the shemesh, the sun, is hot, they will be delivered. It is the promise of the Righteousness Sun of Malachi 4 to finally illuminate Israel, the nation, after eons of rejecting Christ.

With that promised, the battle was engaged and the Ammonites, A People (who are not God’s people), were completely routed. That is the promise of the return of Christ to Israel to save it at the end of the tribulation.

When that happens, there will be a call to put to death those who refused Asked to reign over them. In other words, the people who rejected what those seeking the truth stated were to be killed. Rather than this, however, the order is that none of them should be.

There are people of Israel who will live through the tribulation and who did not take the mark of the beast, but who also did not call on Christ. They will be brought into the millennium because of the “salvation in Israel.” The corporate salvation of Israel will include those reflected in Zechariah 12 –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

Corporate Israel will be saved. Those who didn’t believe… well, they will when Jesus returns to save them.

In verse 14, Samuel, Asked from God and referring to the seed of Grace, said to go to Gilgal, Liberty, and renew the kingdom. It is the renewing of the Davidic kingdom that Israel proclaimed on Palm Sunday at the coming of Christ to Jerusalem –

“Hosanna!
‘Blessed is He who comes in the name of the Lord!’
¹⁰ Blessed is the kingdom of our father David
That comes in the name of the Lord!
Hosanna in the highest!” Mark 11:9, 10

This time, all of Israel will join in the event, hailing Jesus, their long-rejected Messiah, as indicated in verse 15. Israel asked for a king, and they got Asked for a king. Jesus is the King they asked for, though they didn’t even realize who He was. Saying He was caused to reign in the Gilgal signifies Jesus will finally reign among Israel in “the Liberty” of finally being freed from the law.

Noting that they sacrificed repayments to Yehovah is a way of saying that they will finally worship the Lord in the way they should. They will not need sin offerings and burnt offerings because Jesus is the fulfillment of them. But there will always be a time for thanks, praises, and fellowship when it comes to a relationship with God through Jesus.

Consider the final words of the chapter, “And he brightened there, Saul, and all men Israel, until vehemently.” Imagine what that day will be like when the enemy is defeated and Jesus alone reigns in Israel. What a story of realized hope we are being shown!

As noted, at some point, the typology of Saul will have to give way to that of David. There will be many chapters of overlap between the two, but what has been presented in today’s sermon is a sure and profound picture of what is coming upon Israel in the future.

What this means can be explained through a few thoughts. First, Israel, the nation, is not right with God at this time. That is certain. It is the law that has separated them from Him. Instead of trusting Him and His grace, they rejected Him and continue under law to this day.

Understanding that, the coming temple in Jerusalem is not to be a point of rejoicing for the people of God. It is the place where the ultimate enmity between God and His people rests, meaning the Law of Moses and what that will lead to. The coming temple signifies a thorough rejection of Jesus Christ, which will be on display for the entire world to see.

The Antichrist will see it, revel in it, and use it against Israel. But the truth will ultimately prevail, and the glory of Jesus Christ will finally radiate in the hearts of the people who have long rejected Him.

And that leads to two truths as well. First, Israel today is identified as lo ammi, Not My People. They are Dry Perpetual Fountain, meaning the people through whom Christ came and the Spirit was granted, but who do not possess either.

Second, Israel of today is not wholly rejected by God, the church did not replace them, and there is a plan and a purpose for them in the future. Someday they will be ammi, My People, once again. These truths are clearly and unambiguously taught in the New Testament, but even the Old Testament assures us it is so, both explicitly and in pictorial/typological ways.

We need to have our theology correct concerning Jesus, Israel, the church, and eschatology. Each of these tenets is important. Consider what God is doing in the world, hold fast to Jesus Christ, and be confident that when God enters into a covenant, He will see it through to its completion.

In the case of Israel, that means national salvation and exaltation. In the case of belief in Jesus and entering the New Covenant, it means eternal salvation. Hold fast to this truth. God’s word proclaims both. Hallelujah and amen.

Closing Verse: “…for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.” 2 Timothy 1:12

Next Week: 1 Samuel 12:1-12 Trumpers will trumpet and singers will sing, lots of fun! … (Behold the King, Part I) (21^st 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 11:1-15 (CG)

1 And he ascended, Nahash the Ammonite, and he encamped upon Jabesh Gilead. And they said, all men Jabesh, unto Nahash, “You must cut to us covenant and let us serve you.”

² And he answered unto them, Nahash the Ammonite, “In this I will cut to you: In boring to you all eyes, right, and I sat-ward reproach upon all Israel.”

³ And they said unto him, elders Jabesh, “You must cause to slacken to us seven days. And let us send messengers in all border Israel. And if naught causing to save us, and we came out unto you.”

⁴ And they came, the messengers, Gibeah Saul. And they spoke the words in ears the people. And they lifted, all the people, their voice, and they wept. ⁵ And behold! Saul coming after the cattle from the field. And he said, Saul, “What to the people that they will weep?” And they recounted to him words men Jabesh. ⁶ And it surged, Spirit God, upon Saul in his hearing the words, the these. And it burned, his nostril, vehemently. ⁷ And he took, pair cattle, and he dismembered it. And he sent it in all border Israel in hand the messengers, to say, “Whom he not going after Saul and after Samuel, thus it will be done to his cattle.”

And it fell, alarm Yehovah, upon the people. And they came according to man one. ⁸ And he visited them in Bezek. And they were, sons Israel, three hundreds thousand. And man Judah thirty thousand. ⁹ And they said to the messengers, ‘the coming,’ “Thus you will (surely) say to man Jabesh Gilead, ‘Tomorrow it will be to you salvation in heat the sun.’” And they came, the messengers, and they caused to declare to men Jabesh. And they brightened. ¹⁰ And they said, men Jabesh, “Tomorrow we will come unto you, and you did to us according to all the good in your eyes.”

¹¹ And it was from morrow, and he set, Saul, the people – three heads. And they came in midst the camp in watch, the morning. And they struck Ammon until heat the day. And it was, the ‘being left,’ and they dispersed. And not they were left, in them, two together.

¹² And he said, the people unto Samuel, “Who the saying, ‘Saul, he will reign upon us?’ You must give the men, and let us cause to kill them.”

¹³ And he said, Saul, “Not he will be caused to die, man, in the day, the this. For the day He made, Yehovah, salvation in Israel.”

¹⁴ And he said, Samuel, unto the people, “You must walk, and we will walk the Gilgal, and let us renew there the kingdom.” ¹⁵ And they walked, all the people, the Gilgal. And they caused to reign there, Saul, to faces Yehovah in the Gilgal. And they sacrificed there sacrifices repayments to Yehovah. And he brightened there, Saul, and all men Israel, until vehemently.

 

1 Samuel 11:1-15 (NKJV)

1 Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.”

² And Nahash the Ammonite answered them, “On this condition I will make a covenant with you, that I may put out all your right eyes, and bring reproach on all Israel.”

³ Then the elders of Jabesh said to him, “Hold off for seven days, that we may send messengers to all the territory of Israel. And then, if there is no one to save us, we will come out to you.”

⁴ So the messengers came to Gibeah of Saul and told the news in the hearing of the people. And all the people lifted up their voices and wept. ⁵ Now there was Saul, coming behind the herd from the field; and Saul said, “What troubles the people, that they weep?” And they told him the words of the men of Jabesh. ⁶ Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused. ⁷ So he took a yoke of oxen and cut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers, saying, “Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen.”

And the fear of the Lord fell on the people, and they came out with one consent. ⁸ When he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand. ⁹ And they said to the messengers who came, “Thus you shall say to the men of Jabesh Gilead: ‘Tomorrow, by the time the sun is hot, you shall have help.’” Then the messengers came and reported it to the men of Jabesh, and they were glad. ¹⁰ Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you may do with us whatever seems good to you.”

¹¹ So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.

¹² Then the people said to Samuel, “Who is he who said, ‘Shall Saul reign over us?’ Bring the men, that we may put them to death.”

¹³ But Saul said, “Not a man shall be put to death this day, for today the Lord has accomplished salvation in Israel.”

¹⁴ Then Samuel said to the people, “Come, let us go to Gilgal and renew the kingdom there.” ¹⁵ So all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal. There they made sacrifices of peace offerings before the Lord, and there Saul and all the men of Israel rejoiced greatly.

 

 

1 Samuel 10:17-27
(Saul – Select and Good, Part IV)

(Typed 4 August 2025) As I was heading out to missions on Saturday morning, Hideko did something she had never done in our 41 years of marriage. She said, “If you go to Demetrio’s for lunch, would you bring home an eggplant parmesan for me for dinner?”

She then said, “You don’t have to. I don’t mind. You just went there not too long ago.” I said, “No problem.” As I headed out, she rushed after me, almost in a panic. “It’s ok. You don’t need to get it. I shouldn’t have asked. Don’t go there for me.”

As she has never asked for a thing since we got married, I figured she really had a hankering for eggplant parmesan. I said, “Ok.” She started up again, and I said, “Don’t worry. All will be fine.” She looked almost apoplectic that she had asked for something from her husband. Having a Japanese wife is kinda like that…

Text Verse: “And they tested God in their heart
By asking for the food of their fancy.” Psalm 78:18

Israel was in the wilderness, and they tested God concerning food. They continued to test Him and His patience throughout their time in the land of promise. One way they tested Him was by asking for a king. Samuel will let them know that in today’s passage. He will bring it up again in Chapter 12.

Despite Israel’s anticipation of a king, we got a sense of Saul’s reticence to accept the position earlier in the chapter. Despite his reticence, once the people see him, they will have their minds made up that he is the one, agreeing to the Lord’s selection.

As for Hideko, she got her eggplant parmesan. When I came through the door and handed it to her, you would think I had given her the crown jewels. It doesn’t take much to make her happy. This definitely did. She was literally beaming that I went out of my way to get her food… imagine that.

As long as she doesn’t make this into a regular habit, things should go well . Boy, do I have it made. Such things as amazing wives (Proverbs 31) and Israel’s outlandishly asking for a king in place of the Lord 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. You Spurned Your God (verses 17-19)

The main narrative of Israel’s history, which ended in Chapter 8, is resumed here. At the beginning of Chapter 8, it said –

“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

As the chapter closed out –

“And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord. ²² So the Lord said to Samuel, ‘Heed their voice, and make them a king.’
And Samuel said to the men of Israel, ‘Every man go to his city.’” 1 Samuel 8:21, 22

In Chapter 9, the narrative diverted to introduce Saul and explain the events around his calling. That aside ended with verse 10:16, which noted that Saul did not tell his uncle about the matter of the kingdom. With Saul identified as the one to be king, the main narrative, which ended Chapter 8, resumes…

¹⁷ Then Samuel called the people together to the Lord at Mizpah,

vayatseq sh_emuel eth ha’am el Y_ehovah ha’mitspah – “And he caused to shriek, Samuel, the people unto Yehovah – the Mizpah.” The meaning of shriek is to call out loudly, thus gathering the assembly of Israel.

Israel asked for a king. The narrative does not tell how much time passed between their request and this assembly of the people, but Samuel heeded their voice, petitioned the Lord, and gathered the people to inform them of the Lord’s decision. The Mizpah means The Watchtower.

The last time they gathered here was in Chapter 7 when they poured out water before the Lord after putting away their Baals and the Ashtoreth, acknowledging their sins. At that time, the Philistines attacked Israel, but the Lord defeated them.

Now that they are gathered, Samuel provides the people with a history lesson, reminding them of the past so that they will contemplate their situation and realize what they have done…

¹⁸ and said to the children of Israel, “Thus says the Lord God of Israel:

vayomer el b_ene Yisrael koh amar Y_ehovah elohe Yisrael – “And he said unto sons Israel, ‘Thus he said, Yehovah God Israel.’” Samuel’s words convey the word of the Lord. The people are to receive it as such and consider what He says, taking it to heart and contemplating their folly in making this request…

^{18 (con’t)} ‘I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians

The words of the Lord are emphatic: anokhi heelethi eth Yisrael mimitsrayim vaatsil ethkhem miyad mitsrayim – “I, I caused to ascend Israel from Egypt, and I caused to snatch you from hand Egypt.” One can imagine Samuel repeating the Lord’s words, probably using a stern and almost angry voice – “I! I have done these things…”

The Lord proclaims the great things He had done for Israel since their calling. He first reminds them that He brought them up from Egypt, a place where they had called out to God for deliverance.

Egypt means Double Trouble. The Lord heard and responded to their pleas, rescuing them from the hand of Egypt, meaning Pharaoh himself…

^{18 (con’t)} and from the hand of all kingdoms and from those who oppressed you.’

These words speak of one category, not two: u-miyad kal ha’mamlakhoth ha’lokhatsim ethkhem – “and from hand all the kingdoms, the ‘distressing you.’” It wasn’t that they were delivered from all the kingdoms and then delivered from other kingdoms that distressed them. Rather, all kingdoms had distressed them.

There is a gender discord in the words where “kingdoms” is feminine while “the distressing you” is masculine. Keil sees this as an exception (ad sensum) to align with the intended meaning.

Regardless of that, there was no ally for Israel to rely on for safety. Rather, the Lord alone was their Deliverer from all of those around them. The many instances of such deliverances were carefully recorded in the Book of Judges for the people to remember.

The irony of these words is that the words “all the kingdoms” comprise Israel’s entire history thus far since leaving Egypt. The Lord delivered them from all the kingdoms, and yet they wanted to have a king set over them so that they could be like all the nations. The Lord rebukes them for this, but instead of heeding…

¹⁹ But you have today rejected your God,

Samuel contrasts the emphatic declaration of the Lord concerning Himself with another emphatic statement: v_eatem ha’yom m_eastem eth elohekhem – “And you, the day, you spurned your God.” The words are a cutting indictment upon the hearts and minds of the people –

“I, I caused to ascend Israel from Egypt…”
“And you, the day, you spurned your God.”

Israel is being chastised for their failure to even consider the Lord’s careful, continuous, and complete care of them. It was He…

^{19 (con’t)} who Himself saved you from all your adversities and your tribulations;

asher hu moshia lakhem mikal raothekhem v_etsarotekhem – “who He causing to save to you from all your evils and your straits.” Only by reflecting on their own history in relation to these words would they make any sense. They had evils and straits. If the Lord was with them, why did they have these trials? The answer lies in their own writings, such as –

“Then the children of Israel did evil in the sight of the Lord, and served the Baals; ¹² and they forsook the Lord God of their fathers, who had brought them out of the land of Egypt; and they followed other gods from among the gods of the people who were all around them, and they bowed down to them; and they provoked the Lord to anger. ¹³ They forsook the Lord and served Baal and the Ashtoreths. ¹⁴ And the anger of the Lord was hot against Israel. So He delivered them into the hands of plunderers who despoiled them; and He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. ¹⁵ Wherever they went out, the hand of the Lord was against them for calamity, as the Lord had said, and as the Lord had sworn to them. And they were greatly distressed.” Judges 2:11-15

They disobeyed, the Lord allowed them to be depressed, then the people called out to the Lord for His help, and He helped them, delivering them from the mess that they had gotten themselves into. Despite knowing these things, they wanted a change in direction…

^{19 (con’t)} and you have said to Him, ‘No, set a king over us!’

vatom_eru lo ki melekh tasim alenu – “and you said to Him, ‘For king you set upon us!’” In Chapter 8, they asked for a king. The Lord, through Samuel, warned them what having a king set over them would mean.

Despite the warnings, which indicated that major and unhappy sets of burdens would be laid upon them, they persisted in the folly of their request. In other words, it was as if they said, “No matter how bad you portray our life under a king, it has to be better than our lives now.” Their attitude was a complete slap in the Lord’s face.

^{19 (con’t)} Now therefore, present yourselves before the Lord by your tribes and by your clans.”

v_eatah hithyats_evu lipne Y_ehovah l_eshivtekhem u-l_ealphekhem – “And now, you must station yourselves to faces Yehovah to your scepters and to your thousands.” The words “And now” separate the narrative from what has been said, and yet they continue the irony of the people’s request –

“I, I caused to ascend Israel from Egypt…”
“And you, the day, you spurned your God.”
“And now…”

The scepters refer to the divisions of the main twelve tribes. The thousands signify a general division of the tribes by families accordingly. The representatives of these divisions were to come forward, symbolically presenting themselves before the Lord.

The Lord Himself did it all for you
He brought you out from the hand of Egypt
All along, He has been faithful and true
But you would have His glory stripped

When you faced troubles and trials
He was there to rescue you
Leaving you with contentment, joy, and smiles
Because He is faithful and true

Why should you turn your back on Him
With the Lord, you need no other king
In rejecting Him, things will be grim
Rather, hold fast to Him. Yes to Him you must cling

I. And He Soared (verses 20-27)

²⁰ And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen.

vayaqrev sh_emuel eth kal shivte Yisrael vayilakhed shevet Binyamin – “And he caused to approach, Samuel, all scepters Israel. And it was caught, scepter Benjamin.” Nothing is said concerning how these results were obtained, be it by casting lots, drawing lots, or through the Urim and Thummim. However it was done, it would have been noted as fair and unbiased.

Of the twelve sons of Israel, the youngest son, whose descendants comprised the smallest tribe in number, was “caught” by the Lord. The word is lakad, to catch or capture. It is repeatedly used when a city is captured in battle.

It is not the normal word used when lots are cast. However, it is the same word used eight times in Joshua 7 when determining the offender during the battle of Jericho. Achan was “caught” and things didn’t go well for him.

The only other time it is used in this sense is in 1 Samuel 14, where an offense was committed and a similar process was used to determine who committed the offense. Regardless of anything else, the use of this word reveals that the Lord’s will has captured His intended target and that He controls the fate of that person.

Benjamin means Son of the Right Hand.

²¹ When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen.

vayaqrev eth shevet Binyamin l_emishp_ekhoto vatilakhed mishpakhath ha’matri – “And he caused to approach, scepter Benjamin, to his family, and it was caught, family the Matri.” The written and oral are different. The written says, “to his family.” The oral says, “to his families.” The written is probably correct based on the unusual nature of the next name, Matri.

Matri is mentioned nowhere else in Scripture, and for whatever reason, the use of the singular, the Matri, highlights the name. Scholars, however, generally (and conveniently) go with the plural and say that Matri is a corruption of the Bikrites who descended from Becher as noted in 1 Chronicles 7. The name Matri is derived from matar, rain. Thus, it means Rainy, My Rain, or Rain of Yehovah.

Based on what occurs in 1 Samuel 12, I would suggest this is not a family name, but an advanced-noted appellative describing the family of Saul –

“‘Not harvest wheat the day? Let me call unto Yehovah, and he will give voices and rain (matar), 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 (matar) in the day, the it. And he feared, all the people, vehemently, Yehovah and Samuel.” 1 Samuel 12:17, 18

As such, the words here should be considered to say, “And it was caught, family the Rain of Yehovah.” It is a reminder that Israel did evil in asking for a king, and yet their request was granted. The chronicler is going back to this time of selection, designating it here even though the associated event occurs later.

This also explains why the word “caught” is used. Evil was committed in asking for a king. The king is “caught” on behalf of the people. Of this family, it says…

^{21 (con’t)} And Saul the son of Kish was chosen. But when they sought him, he could not be found.

vayilakhed shaul ben qish vaybaqshuhu v_elo nimtsa – “and he was caught, Saul son Kish. And they sought him, and not he was found.” There is a pun here that is worth explaining. The word lakad, to catch, is used again. The name Kish signifies Ensnared. It is from qush, a by-form of the word yaqosh, to snare, the verb from which moqesh, a snare, is derived.

The words form the pun that Saul, son of Ensnared, was caught. The thought can be seen in Amos 3:5 –

“Will a snare [moqesh] spring up from the earth, if it has caught [lakad] nothing at all?”

Despite Saul (Asked), the son of Ensnared, being caught, he could not be found. The words are filled with lively irony. The main thought, including the words of the next verse, is similar to what Jesus said, “Ask, and it will be given to you; seek, and you will find.”

The people asked for a king. They got Asked for a king. They sought him and couldn’t find him, so they will ask the Lord for the location of Asked and He will provide the answer…

²² Therefore they inquired of the Lord further, “Has the man come here yet?”

Rather: vayishalu od beY_ehovah haba od halom ish – “And they asked yet in Yehovah, ‘He came yet hither, man?’” Saying “in Yehovah” appears to indicate the use of the Urim and Thummim, a phrase used elsewhere in this manner.

The repetition of od, yet, seems to indicate they were drawing (or casting) lots. When Saul was chosen, they looked for him. When he couldn’t be found, they resorted to the use of the Urim to determine the matter directly from the Lord.

Curiously, their question is left indefinite. They don’t say, “Saul” or “the man.” Instead, they ask if a man has come yet hither. It seems they are asking, “Has a man come here to accept the kingship?” They don’t need to be more specific. The Lord made the choice. All they need to know is if a man had come and, if so, where he is. As such, the response is provided…

^{22 (con’t)} And the Lord answered, “There he is, hidden among the equipment.”

In response, there is an emphasis followed by a passive verb: vayomer Y_ehovah hineh hu nekhba el ha’kelim – “And He said, Yehovah, ‘Behold! He – being secreted unto the vessels.’” The Lord provides the necessary details concerning the location to look. Saul was being secreted.

What seems to be the case is that Samuel told Saul not to station himself among the crowds. Therefore, Saul is not hiding. Rather, he is being hidden. Each thing has been done to show, without any doubt, that Saul was chosen by the Lord.

First, he was selected by lot. When he didn’t come forward, it necessitated going directly to the Lord to locate him. Thus, the people could not say the lot was by chance. Rather, it was of the Lord and confirmed by the Lord. The indefinite question concerning “a man” has left no doubt about it.

²³ So they ran and brought him from there; and when he stood among the people,

vayarutsu vayiqakhuhu misham vayithyatsev b_etokh ha’am – “And they ran, and they took him from there. And he stood himself in midst the people.” The reflexive verb reveals a contrast with the passive participle. He was being secreted, and now he stood himself.

Saul’s initial words of unworthiness found in verse 9:21 about being from the smallest of the tribes and the least of the families has been replaced with a confident acceptance of his anointing.

^{23 (con’t)} he was taller than any of the people from his shoulders upward.

vayigbah mikal ha’am mishikhmo vama_elah – “And he soared from all the people, from his neck and upward.” The word gabah, to soar, is introduced. It means to be lofty. Figuratively, it signifies pride or haughtiness. In this case, it is saying that even the tallest person was shorter than him. Thus, he soared over the people.

²⁴ And Samuel said to all the people, “Do you see him whom the Lord has chosen, that there is no one like him among all the people?”

vayomer sh_emuel el kal ha’am har_eithem asher bakhar bo Y_ehovah ki ein kamohu b_ekhal ha’am – “And he said, Samuel, unto all the people, ‘You saw whom He selected in Him, Yehovah. For naught according to him in all the people.’” Samuel lays out the reasons for satisfaction in the selection.

First, the selection was made by Yehovah. Second, that was based upon the fact that he is unique among all the people. Saul is, literally, a king the people would look up to. Therefore…

^{24 (con’t)} So all the people shouted and said, “Long live the king!”

vayariu kal ha’am vayom_eru y_ekhi ha’melekh – “And they caused to shout, all the people, and they said, ‘May he live, the king!’” The words reveal the great emotion of the people. The emotion of the moment probably welled up in them, leading to a great roar that rose among them, eventually finding itself in a set chant, yekhi ha’melekh, yekhi ha’melekh – “May he live, the king!”

As a side note, several versions of this clause give an absolutely terrible rendering, such as the KJV, “And all the people shouted, and said, God save the king.” The words “God save” are inserted without being italicized. It is an unfortunate rendering that shows a lack of precision concerning translating the word of God.

²⁵ Then Samuel explained to the people the behavior of royalty,

vaydaber sh_emuel el ha’am eth mishpat ha’m_elukhah – “And he spoke, Samuel, unto the people verdict the kingdom.” The verdict of the kingdom means the law that will govern the conduct of the kingdom. This does not mean what will happen. Rather, this is what is supposed to happen. This is no different than having the rules for the conduct of the priests set forth in the law, which, more often than not, was not adhered to by the priests.

Notice the difference –

Vs. 8:9 – “…and you caused to declare to them verdict the king who he will reign upon them.”
Vs. 10:25 – “And he spoke, Samuel, unto the people verdict the kingdom.”

There is what the Lord expects concerning the kingdom, and there is what the king will do, despite what the Lord expects. Concerning what the Lord expects, Samuel first declared it to the people, then…

^{25 (con’t)} and wrote it in a book and laid it up before the Lord.

vayikhtov basepher vayanakh liphne Y_ehovah – “and he wrote in the book, and he deposited to faces Yehovah.” This probably included the words of Deuteronomy 17:14-20. There, Moses gave specific instructions concerning the conduct of a king that might be set over the people. Whatever else the Lord expected of a king would be included in the scroll written by Samuel. It was then placed before the Lord as a witness to the agreement.

This document, however, was not added to the ongoing book of the law noted elsewhere, as some assume, such as –

“Take this Book of the Law, and put it beside the ark of the covenant of the Lord your God, that it may be there as a witness against you.” Deuteronomy 31:26

“Then Joshua wrote these words in the Book of the Law of God.” Joshua 24:26

Both Deuteronomy and Joshua were maintained as canon. This writing is not included in the canon of Scripture. Instead, it was a document intended to stand as a witness between the Lord and the king. With the matter settled…

^{25 (con’t)} And Samuel sent all the people away, every man to his house.

vayshalakh sh_emuel eth kal ha’am ish l_eveito – “And he sent, Samuel, all the people – man to his house.” With the selection made, and without any further instructions or guidance at this point, the assembly was dismissed, notably by Samuel and not Saul.

²⁶ And Saul also went home to Gibeah;

v_egam shaul halakh l_ebeitho givathah – “And also Saul, he walked to his house, Gibeah-ward.” At the present, there is no structure set up for a kingdom, no palace awaiting the king, and no attendants to keep a kingdom properly functioning. Therefore, until these matters are tended to and begin functioning, Saul headed home toward Gibeah. Gibeah means Hill.

^{26 (con’t)} and valiant men went with him, whose hearts God had touched.

vayel_ekhu imo ha’khayil asher naga elohim b_elibam – “And they walked with him, the valor, whom He had touched, God, in their heart.” It is a note of anticipation. A king had been selected, and some of the people knew they wanted to be a part of what was coming. Therefore, these men, being noted as valor and having had their hearts touched by God, attended Saul as he headed home. However, being set in complete contrast to them…

²⁷ But some rebels said, “How can this man save us?”

u-v_ene v_eliyaal ameru mah yoshienu zeh – “And sons worthlessness, they said, ‘How he will cause to save us, this?’” The term sons of worthlessness was used to describe Hophni and Phineas in 1 Samuel 1:16. It refers to a degenerate person who lacks any value. This is noted as their state because they have explicitly rejected the decision of the Lord who selected Saul.

Their words are also words of contempt. The arrogant and dismissive “this” affixed to the end of their statement signifies they look at Saul as a complete nobody. Because of their lack of confidence, it says…

^{27 (con’t)} So they despised him, and brought him no presents.

vayivzuhu v_elo heviu lo minkhah – “And they disesteemed him, and not they caused to bring to him present.” These men didn’t care about God. They might piously claim, “We don’t want this guy as king because the Lord is our King.” But if that were the case, they would have accepted the Lord’s decision and stood by Saul.

Rather, they have looked down on Saul for whatever reason that infected their minds, be it his descent from Benjamin or simply because they were jealous. To complement and demonstrate their attitude, they refused to bring gifts signifying homage that would have been expected for a newly appointed king. It signifies a rejection of his authority. Despite this…

*^{27 (fin)} But he held his peace.

vayhi k_emakharish – “And he will be according to causing to deafen.” The word kharash signifies to scratch. As such, it figuratively gives the sense of devising, as if a person is mulling over wickedness, scratching around for what will work concerning his designs.

That, in turn, gives the sense of holding one’s peace as he mulls a situation. And that, in turn, gives the sense of being deaf as a state accompanying dumbness. What the intent here is hard to determine. Either Saul held his peace, remaining silent at their contemptuous attitude, or he shut his ears, deafening himself to their words.

Either way, he wisely held his tongue and decided that if he should ever act, it would be at a time when he could do something about it. That opportunity will arise, and yet he will continue to restrain himself in order to honor the Lord above any such desire.

What is it you desire in a king?
The one to lead you as you follow along
What aspect of royalty do you think he should bring
And what if he fails, getting things wrong

There is One who will never fail in His reign
It is to Him you should look for a guiding hand
He earned this right through His own time of pain
But it was God’s choice to help us understand

A King who has gone before us, even to the pit
But who prevailed over it, to Him we should cling
He submitted first so now we should submit
And forever hold fast to this glorious King’

III. Preparing Israel for a King

In verse 17, Samuel, the Seed of Grace, called the people together at the Mizpah, The Watchtower. As seen before, it indicates that the Lord is watching over His people.

Verse 18 noted the Lord’s statement that He had brought the people out of 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.

Despite that, and despite saving Israel from all the kingdoms, they rejected Him as their God, instead asking for a king to be set over them. Therefore, Samuel told the people to station themselves before the Lord. Of the tribes, Benjamin, Son of the Right Hand, was caught.

The selection of Benjamin as a type of Christ is like the narrative in Genesis when Benjamin was with Jacob in Canaan, but was asked for by Joseph. He was accused of stealing Joseph’s cup, and Judah offered himself in place of Benjamin.

The narrative had two types of Christ at the same time, Joseph and Benjamin. Benjamin was the behind-the-scenes type, while Joseph was the rejected son, like Jesus was rejected by His brothers.

Benjamin, Son of the Right Hand, is Christ working behind the scenes as the Son of God. From him, the family of Matri, Rain of Yehovah, is caught. The name, as noted, is anticipatory of what lies ahead in Chapter 12.

This anticipates what is said in Zechariah 10 concerning the restoration of Judah and Israel –

“Ask the Lord for rain [matar]
In the time of the latter rain [malqosh].
The Lord will make flashing clouds;
He will give them showers of rain [matar],
Grass in the field for everyone.” Zechariah 10:1

That is explained by James –

“Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. ⁸ You also be patient. Establish your hearts, for the coming of the Lord is at hand.” James 5:7, 8

James cites the latter rain as a sign of the coming of the Lord. Matri is given to designate this period. As noted earlier, it is a reminder to Israel of their evil in asking for a king, and yet the Lord granted their request. The Son of the Right Hand is given as their King, whether they realize it or not.

From this, Saul, Asked, the Son of Kish, Ensnared, is chosen. Saul has anticipated those seeking the truth. He now reflects the truth that was asked for in the Person of Jesus. Kish, Ensnared, reflects being ensnared by the law. It is what the people are without Christ and what Christ was in order to redeem His people.

Despite being caught, Saul was looked for, but not found. The people asked for a king. They got Asked for a king. They sought him and couldn’t find him, so they asked the Lord for the location of Asked, and He provided the answer, saying he was secreted among the vessels.

The term ha’kelim, the vessels, is used several times when indicating the vessels of the tabernacle and temple. Thus, this points to Jesus being secreted away among the true things of heaven which those things only foreshadowed (Exodus 25:40/Hebrews 8:5).

The thing about using Saul from Benjamin as indicating a type of Christ is that, like in Genesis, it eventually has to be transferred to Judah, from which Jesus descends. So the typology will only be used so far before it is complete.

Once he was found, Saul stood among the people. The word gabah was used to describe him. It is a word used several times when referring to the exalted nature of the Lord. It is also used of Jesus in His crucifixion –

“Behold, He must circumspect Himself, My Servant,
He will be high, and He was lifted and he exalted [gabah], very.” Isaiah 52:13

Saul now reflects a merging of the One Asked for by those seeking the truth, meaning the truth in Christ. It is a note that Jesus was declared the king at this time. One can see Israel of the future in this state, saying, “We will go where the truth lies.”

Samuel, Asked of God, the seed of Grace, explained the verdict of the kingdom to the people. One might ask how there can be a seed of Grace during the tribulation, but Paul explains that in Romans –

“Even so then, at this present time there is a remnant according to the election of grace. ⁶ And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” Romans 11:5, 6

Even though Paul’s words refer to the church age, the implication is that there is always a remnant according to the election of grace. With the king identified and the verdict of the kingdom written in the book, something which is actually found in the New Testament, Samuel sent the people away.

At that time, it said that Saul walked to his house, Gibeah-ward. Gibeah has consistently pointed to Gabbatha in typology. The meaning is that those seeking the truth head toward the completed work of Christ, uniting with Christ. On his way, he is accompanied by the “the valor” whom God touched in their heart.

Those who are tender-hearted will join with those seeking the truth. On the other hand are those who outright reject the truth. They will not follow that path to their own detriment.

This is what the narrative is set for in the selection of Saul. In the next sermon, what happens to solidify Saul as the king will begin. One step at a time, Israel is being brought to the point where it will find the truth concerning what they have missed for so long.

The story is revealing these wonderful nuggets of gold for us to consider and understand what God is doing in redemptive history. His faithfulness throughout the pages of Scripture is a sure testament to our security in Him once we come to Christ. Let us be willing to seek the truth, embracing it as we find it in the face of Jesus.

Closing Verse: “The Lord is high above all nations,
His glory above the heavens.
⁵ Who is like the Lord our God,
Who dwells on high,
⁶ Who humbles Himself to behold
The things that are in the heavens and in the earth?” Psalm 113:4-6

Next Week: 1 Samuel 11:1-15 Seeing this dood is one terrible sight… (Nahash the Ammonite) (20^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 10:17-27 (CG)

¹⁷ And he caused to shriek, Samuel, the people unto Yehovah – the Mizpah. ¹⁸ And he said unto sons Israel, “Thus he said, Yehovah God Israel, ‘I, I caused to ascend Israel from Egypt, and I caused to snatch you from hand Egypt and from hand all the kingdoms, the ‘distressing you.’ ¹⁹ And you, the day, you spurned your God who He causing to save to you from all your evils and your straits, and you said to Him, ‘For king you set upon us!’ Also now, you must station yourselves to faces Yehovah to your scepters and to your thousands.”

²⁰ And he caused to approach, Samuel, all scepters Israel. And it was caught, scepter Benjamin. ²¹ And he caused to approach, scepter Benjamin, to his family, and it was caught, family the Matri. And he was caught, Saul son Kish. And they sought him, and not he was found. ²² And they asked again in Yehovah, “He came yet hither, man?”

And He said, Yehovah, “Behold! He – being secreted unto the vessels.”

²³ And they ran, and they took him from there. And he stood himself in midst the people. And he soared from all the people, from his neck and upward. ²⁴ And he said, Samuel, unto all the people, “You saw whom He selected in Him, Yehovah. For naught according to him in all the people.”

And they caused to shout, all the people, and they said, “May he live, the king!”

²⁵ And he spoke, Samuel, unto the people verdict the kingdom, and he wrote in the book, and he deposited to faces Yehovah. And he sent, Samuel, all the people – man to his house. ²⁶ And also Saul, he walked to his house, Gibeah-ward. And they walked with him, the valor, whom He had touched, God, in their heart. ²⁷ And sons worthlessness, they said, “How he will cause to save us, this?” And they disesteemed him, and not they caused to bring to him present. And he will be according to causing to deafen.

 

1 Samuel 10:17-27 (NKJV)

¹⁷ Then Samuel called the people together to the Lord at Mizpah, ¹⁸ and said to the children of Israel, “Thus says the Lord God of Israel: ‘I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians and from the hand of all kingdoms and from those who oppressed you.’ ¹⁹ But you have today rejected your God, who Himself saved you from all your adversities and your tribulations; and you have said to Him, ‘No, set a king over us!’ Now therefore, present yourselves before the Lord by your tribes and by your clans.”

²⁰ And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was chosen. ²¹ When he had caused the tribe of Benjamin to come near by their families, the family of Matri was chosen. And Saul the son of Kish was chosen. But when they sought him, he could not be found. ²² Therefore they inquired of the Lord further, “Has the man come here yet?”

And the Lord answered, “There he is, hidden among the equipment.”

²³ So they ran and brought him from there; and when he stood among the people, he was taller than any of the people from his shoulders upward. ²⁴ And Samuel said to all the people, “Do you see him whom the Lord has chosen, that there is no one like him among all the people?”

So all the people shouted and said, “Long live the king!”

²⁵ Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it up before the Lord. And Samuel sent all the people away, every man to his house. ²⁶ And Saul also went home to Gibeah; and valiant men went with him, whose hearts God had touched. ²⁷ But some rebels said, “How can this man save us?” So they despised him, and brought him no presents. But he held his peace.