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1 Samuel 10:1-16
Saul – Select and Good, Part III

(Typed 28 July 2025) This past year, when we were hit by three hurricanes in a single month, two of which were quite devastating, people that I didn’t even know who attend online or watch later reached out to help Hideko and me.

A few said they had attended online for many years. They quietly went about their lives without any fanfare or asking for a thing. But when they saw we had a need, they offered to help or simply sent a gift and said it was to get us through the ordeal.

That is something I will never forget. My level of appreciation will never diminish for what they did. Add these to the others I know through personal contact or an active online presence, and I know that the church means enough to them to include us in their lives when a time of need arises.

In today’s passage, Saul will come into contact with people whom he had never met. Samuel, through the word of prophecy, told him of events that would take place, and they occurred just as he prophesied.

In a group of three men going up to Bethel, one of them gave him and his servant two loaves of bread. He saw a need existed and he tended to it. This guy probably had no idea that he was fulfilling prophecy as he extended a generous hand to the two travelers.

Text Verse: “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” 1 John 3:17

It is true that if you helped every person who asked without some type of discernment, you would be as in debt as our nation is. Needs exist, and we have to use wisdom in helping people out. We can still have a heart for others, even when we cannot meet every need they may have.

The biggest need of all is one that many people don’t even realize they have. People go through life never understanding their sin debt or how to take care of it. Some people know there is a need and look to find a cure. In the process, many are led astray for various reasons.

The sin debt we bear can be taken care of without any cost to the one in need. All God asks us to do is have faith in what He has done through giving Jesus. If you can help others beyond that, may the Lord bless you as you do. But be sure to tell people about Jesus.

Israel has done without Him for over two thousand years now. But that will change. This truth continues to be revealed in our passage today. Such great truths as Christ’s fully sufficient atonement 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. And It Surged Upon You (verses 1-7)

Then Samuel took a flask of oil

Rather: vayiqakh sh_emuel eth pakh ha’shemen – “And he took, Samuel, flask the oil.” Here is a new and rare word, pak, a flask or vial. It is only found here and in 2 Kings 9, where Elisha is told to take such a flask and anoint Jehu, son of Jehoshaphat. It is derived from pakah, to pour or run out, and it is only found in Ezekiel 47 –

“He brought me out by way of the north gate, and led me around on the outside to the outer gateway that faces east; and there was water, running out [pakah] on the right side.” Ezekiel 47:2

This oil is marked by a definite article, the oil. Thus, it could be the anointing oil described in Exodus 30. Nothing is said of it being used on kings there, but there were no kings to anoint at the time. Samuel would have access to this –

“Moreover the Lord spoke to Moses, saying: ²³ ‘Also take for yourself quality spices—five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, ²⁴ five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. ²⁵ And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil. ²⁶ With it you shall anoint the tabernacle of meeting and the ark of the Testimony; ²⁷ the table and all its utensils, the lampstand and its utensils, and the altar of incense; ²⁸ the altar of burnt offering with all its utensils, and the laver and its base. ²⁹ You shall consecrate them, that they may be most holy; whatever touches them must be holy. ³⁰ And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests.
³¹ “And you shall speak to the children of Israel, saying: ‘This shall be a holy anointing oil to Me throughout your generations. ³² It shall not be poured on man’s flesh; nor shall you make any other like it, according to its composition. It is holy, and it shall be holy to you. ³³ Whoever compounds any like it, or whoever puts any of it on an outsider, shall be cut off from his people.’” Exodus 30:22-33

The presence of this oil would separate the offices of priest and king while elevating the new office of king to a place of equality with that of the priest. Samuel took the flask of oil…

^{1 (con’t)} and poured it on his head,

vayitsoq al rosho – “and he poured upon his head.” This is in accord with the Lord’s previous instruction –

^“According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.” 1 Samuel 9:16

The only time the oil is noted as being used is during the anointing of a new line of succession or to validate a line of succession. Those noted as being so anointed after Saul are:

*David, who was selected to replace Saul (1 Samuel 16:3).
*Absalom, who usurped his father (2 Samuel 19:10).
*Solomon, who was confirmed as David’s successor (1 Kings 1:39).
*Jehu, who was anointed king over Israel in place of Ahab’s house (2 Kings 9:3).
*Joash, who received the kingdom after the slaying of the wicked woman Athalia (2 Kings 11:12).
*Jehoahaz, who was not the eldest son of Josiah (2 Kings 23:30).

It may be that anointing rightful sons who inherited the throne was not necessary because the father’s anointing transferred to him, or it may be that the Bible is ensuring that we know these people were anointed as kings because of the circumstances surrounding their rule that needed to be validated.

Likewise, prophets are also noted as being anointed. For example, in 1 Kings 19:6, it says –

“Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place.”

Whether all prophets were anointed or not is not known. However, this note of anointing Elisha demonstrates that the three offices were considered equal in respect to duties before the Lord. If all received the same anointing of the oil, which seems to be what is implied, they are distinct but equal offices. Next…

^{1 (con’t)} and kissed him

vayishaqehu – “and he kissed him.” There is no previous instruction on this, and it is not something seen later in this context. However, it must be stated for a reason. Most commentators say it is a sign of fealty, homage, friendship, congratulations, etc.

I would suggest, that beyond affection and honor, it reveals an implied uniting of the two distinct offices for the purposes of serving the Lord. The word nashaq, to kiss, is used not only to describe the physical act between people, but to indicate a fastening together. Such a uniting is seen in Psalm 85 –

“Mercy and truth have met together;
Righteousness and peace have kissed.” Psalm 85:10

The offices of prophet and king are symbolically united, something that follows through the narrative of the kings, where prophets are continuously consulted by kings.

^{1 (con’t)} and said: “Is it not because the Lord has anointed you commander over His inheritance?

vayomer halo ki m_eshakhakha Y_ehovah al nakhalatho l_enagid – “and he said, ‘Not for He anointed you, Yehovah, upon His inheritance to commander?’” The word mashakh signifies to rub with oil and thus to anoint. It is the root of mashiakh, anointed, which is translated at times as messiah.

Samuel indicates that anointing Saul confirmed that Yehovah had already chosen and anointed him to be commander. It is, therefore, an outward display of a spiritual truth. As for saying, “His inheritance,” it refers to Israel –

“For the Lord’s portion is His people;
Jacob is the place of His inheritance.” Deuteronomy 32:9

Next, to confirm to Saul that what Samuel did is sanctioned by the Lord, he tells him of three signs that will occur…

² When you have departed from me today, you will find two men by Rachel’s tomb in the territory of Benjamin at Zelzah;

b_elekht_ekha hayom meimadi u-matsatha sh_ene anashim im q_evurath rakhel bigvul Binyamin b_etseltsakh – “In your walking the day from with me, and you found two men with sepulcher Rachel in border Benjamin, in Zelzah.” The words are specific and in the singular. Samuel is talking only to and about Saul. They confirm to Saul that his selection and anointing are valid.

The number two signifies division or difference. Rachel means Ewe. It is the word that describes the Messiah in Isaiah 53:7, “Like an ewe [rakhel]…” Benjamin means Son of the Right Hand. Zelzah is found only here, and its meaning is hard to determine. The Greek translates the word as “exulting greatly.” However, it is preceded by “in,” therefore, it is more likely a location.

It is derived from tsel, shade/shadow, and tsakhakh (Lam 4:7) to glare as in dazzling white, or tsakh, (Song of Songs 5:10) dazzling, such as the effect when heat causes a mirage. Jones’ Dictionary says Shade in the Heat of the Sun. Strong’s says Clear Shade. I say Dazzling Shadow.

There is a problem with the instruction in this clause. If they are in Ramah, as the previous chapter seemed to indicate, Samuel is sending Saul out of the way to get where he is going. Rachel is said to have been buried on the way to Ephrath (Bethlehem) in Genesis 35:19.

The distances are not great, so Samuel could have sent him out of the way as confirmation that this was not by chance. The way the Hebrew is laid out, some think the two men they met were at Rachel’s tomb, left there, and then met him at the border of Benjamin in Zelzah, or something similar.

In the New Testament, Ramah and Rachel are united in thought –

“A voice – it was heard in Ramah,
Lamentation, and a wailing, and a mourning – great.
Rachel sobbing – her children.
And she would not be comforted,
For they are not” Matthew 2:18 (CG)

Once Saul meets these men, Samuel continues…

^{2 (con’t)} and they will say to you, ‘The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, “What shall I do about my son?”’

v_eam_eru elekha nimts_eu ha’athonoth asher halakhta l_evaqesh v_ehineh natash avikha eth divre ha’athonoth v_edaag lakhem lemor mah eeseh livni – “and they said unto you, ‘They were found, the jennies, which you walked to seek. And behold, he abandoned, your father, words the jennies, and he dreaded to you, to say, “What I will do to my son?”’”

As noted in Chapter 9, the word athon is used to indicate jennies, female donkeys. They had been lost, but were eventually found. The word signifies permanence or that which endures.

Now that they were found, the men will tell Saul that his father is no longer worried about him but has redirected his dread to what may have happened to Saul. This is just what Saul said would be the case in verse 9:5. This was to be the first sign.

³ Then you shall go on forward from there and come to the terebinth tree of Tabor.

v_ekhalaphta misham vahal_eah u-vatha ad elon tavor – “And you slid by from there and onward and you went until oak Tabor.” In other words, Saul isn’t to stay where the men were. Instead, he was to slide by that location, continuing onward until he came to a particular oak in Tabor.

An elon, oak, signifies strength, ultimately coming from ul, strength. Tabor is derived from barar, to purify. Thus, it means Purifying or Purified. Strong’s, however, identifies it with t_evar, to break, and thus Broken Region.

^{3 (con’t)} There three men going up to God at Bethel will meet you,

um_etsaukha sham sh_eloshah anashim olim el ha’elohim beith el – “and they found you there, three men, ascending unto the God, Bethel.” The number three signifies divine completeness. Of these three men, it says they are going to “the God,” signifying a right relationship with God or a lack thereof. Bethel means House of God. In their ascending, it says…

^{3 (con’t)} one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine.

ekhad nose sh_eloshah g_edayim v_eekhad nose sh_elosheth kik_eroth lekhem v_eekhad nose nevel yayin – “one lifting three kids, and one lifting three circles bread, and one lifting skin wine.” It is specific. When Saul sees it, he will remember that this is just what Samuel said would be.

The word gedi, kid, comes from a root signifying to cut off. There is the sense of finality, or a matter being decided (cut off). Next, the kikar, circle, refers to either a loaf of bread or maybe a piece of bread that is round. That is derived from karar, to dance, as in whirling.

Bread, lekhem, is derived from lakham, to consume. Thus, by extension, to do battle, which consumes one’s enemy. It signifies life (as in giving or taking).

The third person carried a nevel, skin, of wine. That is derived from navel, to wilt, as when a wineskin collapses when empty. Of this root, the Topical Lexicon says, “Scripture applies the term to plants, people, nations, even the heavens, underscoring the universal reach of decay outside the sustaining grace of God.”

Wine, yayin, symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. It is as if an act of reasoning is occurring, and an intended result is realized.

⁴ And they will greet you

v_eshaalu l_ekha l_eshalom – “And they asked to you to peace.” The meaning is, “How is your peace?,” and thus, “How are you doing?” The word shaal, to ask, is the root of Saul’s name. They are asking Asked about his peace. Along with that…

^{4 (con’t)} and give you two loaves of bread, which you shall receive from their hands.

v_enat_enu l_ekha sh_ete lekhem v_elaqakhta miyadam – “and they gave to you two bread, and you took from their hand.” Scholars try to force meaning from the men into this, suggesting that they are giving their sacrificial offerings to him as a sign of homage to his anointing, as if he is now due a share of the offerings meant for the sanctuary.

That assumes too much. Nothing is said to indicate they knew he was anointed, and there is nothing that says what belonged to the Lord now belonged to the king. This is merely a sign stated by Samuel concerning what will occur. This will complete the second sign.

⁵ After that you shall come to the hill of God where the Philistine garrison is.

akhar ken tavo givath ha’elohim asher sham n_etsive ph_elishtim – “After thus, you will come hill the God which there garrisons Philistines.” Some convert this to Gibeah of God instead of hill of the God. It is a designation found nowhere else.

Further, saying that it is where the Philistine garrison is would otherwise be obvious to Saul. As such, even if it is Gibeah, it seems best to leave it as “hill the God.” Either way, however, the meaning remains the same. Philistine means Weakener.

^{5 (con’t)} And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place

vihi k_evoakha sham ha’ir u-phagata khevel n_eviim yor_edim meha’bamah – “And may it be according to your coming there, the city, and you impinged company prophets descending from the elevation.” The timing will be precise. At the time of Saul’s arrival, these prophets will be coming down from the high place.

None of this is by chance. Samuel has explained what will happen in the minutest detail. Saul will proceed at his own pace, and yet, when he arrives at each meeting, it will be just as Samuel said.

^{5 (con’t)} with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying.

v_eliphnehem nevel v_ethoph v_ekhalil v_ekinor v_ehemah mitnab_eim – “and to their faces lyre, and tambourine, and flute, and harp, and they prophesying themselves.” The first item mentioned is a nevel, a lyre. It is the same word, just used to describe a wineskin. The shape of a lyre is like a wineskin or a vase.

The next word is a toph, tambourine, or timbrel. That comes from taphaph, to drum, as in beating a tambourine or on one’s breast. The third word is khalil, a flute. That is derived from khalal, to bore or pierce through. Therefore, it is a flute that is bored out, meaning hollow.

The fourth instrument is a kinor, a harp. That is from an unused root meaning to twang. The topical lexicon says, “Prophets employ the kinor to portray both judgment and restoration.” As he and these prophets impinge, it says this third sign will occur…

⁶ Then the Spirit of the Lord will come upon you,

v_etsalekhah alekha ruakh Y_ehovah – “And it surged upon you, Spirit Yehovah.” It is the same thought as when the Spirit surged upon Samson on three separate occasions.” While these men are prophesying, the Spirit will surge upon him. Next…

^{6 (con’t)} and you will prophesy with them

v_ehithnabitha imam – “And you prophesied yourself with them.” Not only will the Spirit come upon him, but he will in turn begin to prophesy. As such, it is a confirmation that his change is more than something emotional. Rather, it will be an external influence that manifests itself in an outward action. And more…

^{6 (con’t)} and be turned into another man.

v_enehpakhta l_eish akher – “And you were overturned to man another.” It is a unique phrase. It will be as if Saul is picked up and turned over in a spiritual sense. He will no longer be the person he was. Rather, he will be prepared by the Spirit Yehovah to adequately perform the duties he has been called to assume.

⁷ And let it be, when these signs come to you, that you do as the occasion demands; for God is with you.

v_ehayah ki t_evoenah ha’othoth ha’eleh lakh aseh l_ekha asher timtsa yadekha ki ha’elohim imakh – “And it was when they will come, the signs, the these, to you, you must do to you which it will find, your hand. For the God with you.” The meaning is that he will be prepared for whatever comes to pass from that point on. He will not need to consult others, but simply go forth in his own authority, symbolized by the hand.

Saying, “the God with you,” signifies that he is in a right relationship with God.

A kiss for the one whom God has selected
Soon he will be appointed the king
Something of value in him, God detected
It will be great to watch him do his thing

I pray he will be wise and discerning
A man suitable to be Israel’s king
To see how he pans out, my heart is yearning
It will be super to watch him do his thing

I pray he will be wise and understanding
That he will want to be a righteous king
This is what God of him is demanding
I can’t wait to watch him do his thing

II. And Who Is Their Father (verses 8-16)

⁸ You shall go down before me to Gilgal;

v_eyaradta l_ephanay ha’gilgal – (“And you descended to my faces the Gilgal.” The words here seemingly make no sense based on the ongoing narrative. In verse 17, Samuel will call the congregation together at Mizpah, not Gilgal. In Chapter 11, there will be a call to Gilgal to renew the kingdom.

Then, in Chapter 13, the people gathered at Gilgal, where Samuel will also be expected. When he doesn’t show up at the anticipated time, Saul will take matters into his own hands.

As such, the words of this verse are conditional and should be taken as parenthetical. They are not telling Saul to go to Gilgal now, but that at appointed times, when they were to meet there, Saul was not to do anything except wait until Samuel arrived.

Gilgal literally means The Wheel or The Rolling Away, but due to Joshua’s proclamation in Joshua 5, it metaphorically and typologically means The Liberty –

“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

What Saul is specifically instructed is…

^{8 (con’t)} and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings.

v_ehineh anokhi yored elekha l_ehaaloth oloth lizboakh zivkhe sh_elamim – “And behold! I descending unto you to cause to ascend burnt offerings to sacrifice sacrifices repayments.” In other words, when Saul goes to Gilgal for a purpose of national significance, Samuel, not he, will make the priestly sacrifices.

The reason for this is to ensure that the priestly and kingly duties are kept separate. He was just told, “you must do to you which it will find, your hand. For the God with you.” However, that does not extend to anything he wants without any qualifiers. Therefore…

^{8 (con’t)} Seven days you shall wait, till I come to you and show you what you should do.”

shivath yamim tokhel ad boi elekha vehodati l_ekha eth asher taaseh – “Seven days may you cause to wait until I come unto you. And I caused to know, to you, what you will do.”) When a time of national importance necessitates gathering at the Gilgal, Samuel will offer the appropriate offerings to the Lord and then instruct Saul concerning what he is expected to do.

⁹ So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day.

The Hebrew is lively and expressive: v_ehayah k_ehaphnoto sikhmo lalekheth meim sh_emuel vayahaphakh lo elohim lev akher vayavou kal ha’othoth ha’eleh bayom ha’hu – “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. This led to the three signs being fulfilled, culminating in the final sign…

¹⁰ When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them.

vayavou sham ha’givathah v_ehineh khevel n_eviim liqrato vatitslakh alav ruakh elohim vayithnabe b_etokham – “And they came there, the hill-ward, and behold, company prophets to meet him. And it surged upon him, Spirit God. And he prophesied himself in their midst.” Just as Samuel had stated, so it came to pass. This provides a bit more detail. Saul didn’t just prophesy, but he did so among the prophets, joining them as one…

¹¹ And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets,

vayhi kal yodo meit_emol shilshom vayiru v_ehineh im n_eviim niba – “And it was, all knowing him from time before, trebly, and they saw, and behold with prophets – being prophesied.” The meaning is that everyone who knew Saul in the past, regardless of how long, be it days or years, saw Saul prophesying.

This tells us that this occurred in Gibeah or that they arrived there while prophesying. It also tells us that the prophets were a known entity within the society by this time. Seeing Saul among them, those who knew him were surprised…

^{11 (con’t)} that the people said to one another, “What is this that has come upon the son of Kish? Is Saul also among the prophets?”

vayomer ha’am ish el reehu mah zeh hayah l_even qish hagam shaul ban_eviim – “And it said, the people, man unto his associate, ‘What this it came to son Kish? Also Saul in the prophets?’” It is clear from their question that Saul had not previously been a prophet or associated with them. He was a farm boy and the son of Kish. But now, he is prophesying with the band of prophets…

¹² Then a man from there answered and said, “But who is their father?”

vayaan ish misham vayomer umi avihem – “And he answered, man from there, and he said, ‘And who their Father?’” The people were surprised that Saul was prophesying and asked about it in an astonished manner, as if Saul had no such lineage (son Kish) to justify this. The man from there, however, pointed at the other prophets while stressing the word “their.”

In other words, “You act as if there is nothing special about Saul, but is there anything special about them? They are all sons of Israel.” God will decide who He chooses to be His prophet, regardless of some supposed schooling, heritage, or other identifying mark.

We can know this with all certainty because of the plural “their” and the singular “Father.” The unnamed man remembered the words of Moses –

“Do you thus deal with the Lord,
O foolish and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?” Deuteronomy 32:6

He understood that God, who is the Father of Israel, was capable of endowing His Spirit on any of His sons.

^{12 (con’t)} Therefore it became a proverb: “Is Saul also among the prophets?”

al ken hay_ethah l_emashal hagam shaul ban_eviim – “Upon thus, it became to proverb, ‘Also Saul in the prophets?” As a proverb, it is a universal saying. One might paraphrase it as, “I’m just as good as anyone else. Saul was also in the prophets.” Or maybe, “Why would you look down on that person? Wasn’t Saul also a prophet?” It is ultimately an acknowledgment of the oneness of the family of Israel.

¹³ And when he had finished prophesying, he went to the high place.

vaykhal mehitnaboth vayavo habamah – “And he finished from prophesying himself, and he went the elevation.” The reason for going to the high place, the elevation, is to seek God, be it the true God or false gods. This is the consistent meaning in Scripture. As such, it is saying that once Saul’s prophesying was complete, he went up to where the prophets were to commune with the Lord. After that…

¹⁴ Then Saul’s uncle said to him and his servant, “Where did you go?”
So he said, “To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel.”

vayomer dod shaul elav v_eel naaro an halakhtem vayomer l_evaqesh eth ha’athonoth vanireh khi ayin vanavo el sh_emuel – “And he said, uncle – Saul, unto him and unto his servant, ‘Wither you walked?’ And he said, ‘To seek the jennies, and we saw that not, and we went unto Samuel.’”

This is probably Ner, as will be seen in Chapter 14. He, not Kish, wanted to know where Saul went, curious about their exploits. It is a natural line of questioning that anyone would ask. In noting that they went to Samuel, it probably piqued his curiosity even more. “Wow, these guys went to the seer.” As such…

¹⁵ And Saul’s uncle said, “Tell me, please, what Samuel said to you.”

vayomer dod shaul hagidah na li mah amar lakhem sh_emuel – “And he said, uncle – Saul, ‘You must cause to declare-ward, I pray, to me, what he said to you, Samuel.’” On hearing the name Samuel, the question is stated in the imperative. Today, we might say, “Holy sh’moley! You absolutely must tell me about that.” Therefore…

*^{16 (fin)} So Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, he did not tell him what Samuel had said.

vayomer shaul el dodo haged higid lanu ki nimts_eu ha’athonoth v_eeth d_evar ha’m_elukhah lo higid lo asher amar sh_emuel – “And he said, Saul unto his uncle, ‘Causing to declare, he caused to declare to us that they were found, the jennies.’ And word the kingdom not he caused to declare to him what he said, Samuel.”

Saul explained that the donkeys had been found. However, he did not convey the details to his uncle about Samuel anointing him as king.

Is Saul among the prophets? We want to know
Where did he get this new ability?
Listen to his words! Hear how they flow
Hear how his tongue speaks with such agility

What is it that has come upon the son of Kish
Is Saul among the prophets? We want to know
If we could prophesy like that! Don’t we wish
Listen to his words! Hear how they flow

*

And WHO is their father? Answer that!
Who gave them the gift they possess
It’s not a trick pulled from a hat
Think about my words, and hear my address

III. The Good News

The verses today follow the same thought process as the previous chapter. Saul represents those of Israel at the end of the church age seeking the truth. Samuel, Asked from God, and signifying the seed of Grace, anointed Saul. It is an anticipatory note of being brought into the kingdom, such as –

“Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee.” 2 Corinthians 1:21

Samuel kissing Saul reflects the fastening of the two together, both now bearing the same nature. As such, Saul (those seeking the truth) represents those who are accepted to lead Israel, signified by Saul being anointed commander over the Lord’s inheritance.

As a confirmation, three signs were to be given to Saul. The first (verse 2) was, “you found two men with sepulcher Rachel in border Benjamin, in Zelzah.” Who the two men are is debatable, but I see this as a picture at Christ’s empty tomb.

As noted, Christ is called the rakhel, ewe, led to slaughter in Isaiah 53. The two men would be the two mentioned in the gospels, such as –

“And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments.” Luke 24:4

The dazzling shadow would be the prophecy of Zechariah concerning Jesus –

“Through the tender mercy of our God,
With which the Dayspring from on high 1has visited us;
⁷⁹ To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.” Luke 1:78, 79

Christ overcame death. Thus, b_etseltsakh, in Zelzah, is reflective of this, the Dazzling Shadow, even in His death. Saying it is in the border of Benjamin, Son of the Right Hand, would be a reference to the authority of Christ.

If the same symbolism is used from the previous chapter, where my proposal was that Benjamin reflected the epistles of Paul, it would still match. Those of the end times will find the proper doctrine concerning Christ’s work in his epistles. It also could just be the work of Christ, apart from any further explanation. Either way, the terminology suits.

Saying that Kish’s donkeys had been found means that the permanence before God that was lacking in 1 Samuel 9:3 has been found in Christ. That was to be the first sign.

Verse 3 noted that Saul was to slide along to Oak Tabor. In Judges 4, it was noted that Tabor, Purified, speaks of the state of believers, such as is noted in Titus 2:14, saying, “who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” Thus, the Oak of Tabor signifies the strength of this purification.

The three men picture the divine completeness of what is taking place. Going up to Bethel, House of God, signifies the heavenly state. The three goats signify the spiritually complete state of sin being cut off.

The three circles of bread signify the spiritual completeness of life in Christ (the Bread of Life). The skin of wine reflects the “decay outside of the sustaining grace of God.” As it is filled with wine, it signifies that the intended result of being within the sustaining grace of God is realized.

Giving Saul two loaves of bread, the number of division or difference, reflects the two testaments of Scripture. They contrast, but they confirm the whole, which points to the Bread of Life, Christ. That was to be the second sign.

The third sign would begin with Saul coming to “hill the God.” The word givah, hill, has consistently been seen as a connection to Gabbatha, the two words being etymologically connected. Those seeking the truth will find it there.

Mentioning a Philistine (Weakener) garrison there shows that law observance is the permanent object of those who work to weaken others’ faith. Christ’s all-sufficient atonement and fulfillment of the law is what they constantly come against.

However, Saul was told he would come to the hill. Upon his arrival, the company of prophets would meet him with the lyre, tambourine, flute, and harp. Each anticipates an aspect of Christ’s passion: being withered, being beaten, being pierced, and the “judgement and restoration” that results from it.

Once he had encountered these three signs, Samuel told him what would then occur with the words, “And it surged upon you, Spirit Yehovah.” Accepting the finished work of Christ results in this.

Samuel next said that Saul would prophesy. This is exactly what it says of those of Israel who will receive the Spirit in the future, as noted in Acts 2:18. The new man (overturned to man another) will be realized –

“And on My menservants and on My maidservants
I will pour out My Spirit in those days;
And they shall prophesy.” Acts 2:18

At that time, Samuel told Saul that “the God with you.” It is what happens when one encounters and accepts the good news concerning Jesus.

After that, the parenthetical note about descending to Gilgal, Liberty, was stated. That note is given in anticipation of the events of Chapter 13, where Saul will disobey Samuel.

In verse 9, it noted that Saul was given “heart another.” That process was explained in the next verses, confirming what Samuel said would occur. It is reflected in the words of Ezekiel concerning Israel of the future, exactly what is pictured in this passage –

“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.” Ezekiel 36:26

Verse 11 asked when Saul and the prophets came to “the hill,” “What this it came to son Kish.” The son of Ensnared is a new man. Not understanding how such a change could be, they questioned the transformation, just as the Jews of Israel did at the first Pentecost. The man from “the hill,” responded, “And who their Father?”

The point of the proclamation is that those who seek God through Christ, regardless of who they are or what their lineage is, are included in what God is doing in the redemption of man.

There is the general Fatherhood of Israel that covers the people as set apart to Him, but not all are His children. Only those who come to Him through Christ and receive the Spirit are the sons of the Father with full rights within His house.

Those who are His because of being in Christ are pictured in Saul’s going up to the elevation. It signifies communion with God because of their state in Christ.

The final verses about Saul’s uncle are included. They are anticipatory of what lies ahead when the matter is more fully revealed in the coming chapters. It seems likely that Samuel told Saul to keep the matter secret until he announced the kingship to the people.

This can be inferred from Samuel asking Saul’s servant to go on ahead while he talked to Saul and anointed him alone. Samuel will be the one to announce the kingdom at the proper time.

Like the previous chapter, which logically follows the events of the previous chapter, it is evident from the flow of the verses and what is pictured in them, that there is a future for Israel that includes salvation for them. The progression of thought throughout the chapters so far is showing us clues of the dispensational model, which includes this coming event.

It is a sure and remarkable note concerning the faithfulness of God to His covenant promises. Because of this, we can also be fully assured that He will be faithful to us, even in our times of unfaithfulness. The blood of Christ, once it has been applied to the person who has come to Him through faith, is sufficient not only to save, but to continue to save.

Israel, the nation, is a model of this for each person. Let us hold fast to this truth and rejoice in what God has done for us in the giving of His Son.

Closing Verse: “I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.” Ezekiel 36:27

Next Week: 1 Samuel 10:17-27 Having a ball, it’s understood and that’s for shore… (Saul – Select and Good, Part IV) (19^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 10:1-16 (CG)

10 And he took, Samuel, flask the oil, and he poured upon his head, and he kissed him and he said, “Not for He anointed you, Yehovah, upon His inheritance to commander? ² In your walking the day from with me, and you found two men with sepulcher Rachel in border Benjamin, in Zelzah, and they said unto you, ‘They were found, the jennies, which you walked to seek. And behold, he abandoned, your father, words the jennies, and he dreaded to you, to say, “What I will do to my son?”’ ³ And you slid by from there and onward and you went until oak Tabor, and they found you there, three men, ascending unto the God, Bethel: one lifting three kids, and one lifting three circles bread, and one lifting skin wine. ⁴ And they asked to you to peace, and they gave to you two bread, and you took from their hand. ⁵ After thus, you will come hill the God which there garrisons Philistines. And may it be according to your coming there, the city, and you impinged company prophets descending from the elevation, and to their faces lyre, and tambourine, and flute, and harp, and they prophesying themselves. ⁶ And it surged upon you, Spirit Yehovah. And you prophesied yourself with them. And you were overturned to man another. ⁷ And it was when they will come, the signs, the these, to you, you must do to you which it will find, your hand. For the God with you.

(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.”)

⁹ 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. ¹⁰ And they came there, the hill-ward, and behold, company prophets to meet him. And it surged upon him, Spirit God. And he prophesied himself in their midst. ¹¹ And it was, all knowing him from time before, trebly, and they saw, and behold with prophets – being prophesied. And it said, the people, man unto his associate, “What this it came to son Kish? Also Saul in the prophets?” ¹² And he answered, man from there, and he said, “And who their Father?” Upon thus, it became to proverb, “Also Saul in the prophets?” ¹³ And he finished from prophesying himself, and he went the elevation.

¹⁴ And he said, uncle – Saul, unto him and unto his servant, “Wither you walked?”

And he said, “To seek the jennies, and we saw that not, and we went unto Samuel.”

¹⁵ And he said, uncle – Saul, “You must cause to declare-ward, I pray, to me, what he said to you, Samuel.”

¹⁶ And he said, Saul unto his uncle, “Causing to declare, he caused to declare to us that they were found, the jennies.” And word the kingdom not he caused to declare to him what he said, Samuel.

 

1 Samuel 10:1-16 (NKJV)

Then Samuel took a flask of oil and poured it on his head, and kissed him and said: “Is it not because the Lord has anointed you commander over His inheritance? ² When you have departed from me today, you will find two men by Rachel’s tomb in the territory of Benjamin at Zelzah; and they will say to you, ‘The donkeys which you went to look for have been found. And now your father has ceased caring about the donkeys and is worrying about you, saying, “What shall I do about my son?”’ ³ Then you shall go on forward from there and come to the terebinth tree of Tabor. There three men going up to God at Bethel will meet you, one carrying three young goats, another carrying three loaves of bread, and another carrying a skin of wine. ⁴ And they will greet you and give you two loaves of bread, which you shall receive from their hands. ⁵ After that you shall come to the hill of God where the Philistine garrison is. And it will happen, when you have come there to the city, that you will meet a group of prophets coming down from the high place with a stringed instrument, a tambourine, a flute, and a harp before them; and they will be prophesying. ⁶ Then the Spirit of the Lord will come upon you, and you will prophesy with them and be turned into another man. ⁷ And let it be, when these signs come to you, that you do as the occasion demands; for God is with you. ⁸ You shall go down before me to Gilgal; and surely I will come down to you to offer burnt offerings and make sacrifices of peace offerings. Seven days you shall wait, till I come to you and show you what you should do.”

⁹ So it was, when he had turned his back to go from Samuel, that God gave him another heart; and all those signs came to pass that day. ¹⁰ When they came there to the hill, there was a group of prophets to meet him; then the Spirit of God came upon him, and he prophesied among them. ¹¹ And it happened, when all who knew him formerly saw that he indeed prophesied among the prophets, that the people said to one another, “What is this that has come upon the son of Kish? Is Saul also among the prophets?” ¹² Then a man from there answered and said, “But who is their father?” Therefore it became a proverb: “Is Saul also among the prophets?” ¹³ And when he had finished prophesying, he went to the high place.

¹⁴ Then Saul’s uncle said to him and his servant, “Where did you go?”

So he said, “To look for the donkeys. When we saw that they were nowhere to be found, we went to Samuel.”

¹⁵ And Saul’s uncle said, “Tell me, please, what Samuel said to you.”

¹⁶ So Saul said to his uncle, “He told us plainly that the donkeys had been found.” But about the matter of the kingdom, he did not tell him what Samuel had said.

 

 

1 Samuel 9:19-27
Saul – Select and Good, Part II

(Typed 21 August 2025) The name Saul comes from the verb shaal, to ask. Thus, his name means Asked, as in Asked for. There may be many reasons why someone could be named Saul.

Likewise, there is a reason why Saul’s name is used in Scripture. He is Asked, and the Lord is using the name to continue the details of the story of redemption.

There are innumerable things we could ask for, and someone who asks for something enough may be given a name to reflect what he wants the most. My grandmother grew up knowing a boy named Canigo.

Every time anyone said they were going somewhere, he would immediately say, “CanIgo?” as if it were one word. Eventually, that was what everyone called him. What is it that you ask for the most in life? If you ask for it enough, the Lord may have a name for you.

Text Verse: “One, I asked [shaal] from Yehovah,
It I will seek,
My dwelling in house Yehovah
All days my livings,
To gaze in beauty Yehovah
And to inquire in His temple.” Psalm 27:4 (CG)

Saul probably got his name based on being asked for, but the Lord will use him to typologically describe something asked for by others. As you read the Bible, if you know the meaning of a name, you may be able to decode the deeper meaning of a passage by thinking about how the Lord is using it in relation to Jesus, redemptive history, etc.

There does need to be consistency in how things are used, maintaining the context of what is being presented, and not stretching things to fit a preconceived notion.

Keeping things such as the names of people and places in line with such principles is important. If there is a deviation from what is presented in one place, there needs to be a valid reason for it. For example, Saul’s name could go in two directions, asking for or being asked for.

It is likely that in the stories of his life, either will be the case, depending on what is being conveyed in each story. We’ll find out as we go, but a full explanation for such a change should be provided. The word of God is too precious to just pull things out of the wind and declare, “This is what is being said here.”

Read the word, rejoice in it, and handle it carefully as you consider what it is conveying. Such truths as this are necessary when evaluating His superior word. For now, 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 Eat! (verses 19-27)

¹⁹ Samuel answered Saul and said, “I am the seer. Go up before me to the high place,

vayaan sh_emuel eth shaul vayomer anokhi ha’roeh aleh l_ephanay ha’bamah – “And he answered, Samuel, Saul, and he said, ‘I the seer. Ascend to my faces the height.” Samuel addresses Saul alone, even though his servant is with him. The general consensus is that this is a sign of honor. Just as a king or nobleman would appear first at a banquet or getting off an airplane, such as when the president deplanes first, Saul is given the honor of going to the meal before Samuel…

^{19 (con’t)} for you shall eat with me today;

vaakhaltem imi hayom – “and you ate with me the day.” The words have gone from the singular to the plural. Despite Saul being the one to go before Samuel, both he and his servant are invited to the sacrificial meal that awaits…

^{19 (con’t)} and tomorrow I will let you go and will tell you all that is in your heart.

v_eshilakhtikha vaboker v_ekhol asher bilvav_ekha agid lakh – “And I sent you in the morning, and all which in your heart, I will cause to declare to you.” The words return to the singular. Samuel has invited the servant to attend as well, but Saul is the focus of attention and the one who will receive Samuel’s vision and prophecy.

The words “all which in your heart” aren’t referring to the lost donkeys, but to Saul’s life and the direction it will take based on who he is and what he is capable of. This would be comparable to us saying, “I will tell you everything about yourself, even things you don’t know.”

To validate that this is possible and to be expected, he says…

²⁰ But as for your donkeys that were lost three days ago, do not be anxious about them, for they have been found.

v_elaathonoth ha’ov_edoth l_ekha hayom sh_elosheth hayamim al tasem eth lib_ekha lahem ki nimtsau – “And to the jennies, the ‘meanderings to you, the day, three the days,’ not may you put your heart to them. For they were found.” Samuel’s expression, “the day, three the days” is a way of saying the day before yesterday, which is now three days ago.

He has said this to show that he is aware of Saul’s search and of the fact that it is no longer necessary. This was stated as a proof that he is, in fact, a seer who can reveal what he just promised concerning all that is in Saul’s heart. And more…

^{20 (con’t)} And on whom is all the desire of Israel?

u-l_emi kal khemdath Yisrael – “And to whom all delight Israel?” The meaning is not, “And all of the desirable things of Israel are destined to be yours.” Rather, the statement is that he is the focus of Israel’s desires. In other words, he is the one anticipated to fulfill their request –

“And they refused, the people, to hear in voice Samuel. And they said, ‘No! For lo! King, he will be upon us! ²⁰ And we will be, also we, according to all the nations. And he will judge us, our king, and he will go to our faces and he will battle our battles.’” 1 Samuel 8:19, 20 (CG).

Israel desired a king. The Lord agreed and is giving them what they have asked for. Saul doesn’t yet know this, but Samuel continues to prepare him for the word…

^{20 (con’t)} Is it not on you and on all your father’s house?”

halo l_ekha u-l_ekhol beith avikha – “Not to you, and to all house your father?” This means that Saul will be the one who fulfills Israel’s request to be king, but a person is defined by who he issues from. The house of the father is, therefore, the basis for the establishment of any particular individual.

David is referred to as the son of Jesse, and Jesus is called the carpenter’s Son in Matthew 13:55. Saul has been looking for his father’s lost jennies, while Israel has been searching for Kish’s son to be their king. Saul, not knowing what Samuel is talking about, dismisses such a notion…

²¹ And Saul answered and said, “Am I not a Benjamite,

Rather: vayaan shaul vayomer halo ven y_emini anokhi – “And he answered, Saul, and he said, ‘Not son right, I?” The term “son right” or “son the right” was first seen in Judges 3:15. It was seen in the written text in verse 1 of this chapter and alluded to again in that same verse. It is an uncommon phrase which the Topical Lexicon says –

“…designates an individual belonging to the tribe of Benjamin. Its nine appearances mark people whose personal identity, calling, or conduct is inseparably linked to that tribe’s prophetic destiny within Israel.”

The term was used in the plural in Judges 19:16, “sons right” when the people of Gibeah committed atrocities against a man and his concubine, which led to the almost total annihilation of the tribe.

Saul may be thinking along the lines of, “I am a son of ‘right’ but they are always doing wrong.” Saul cannot fathom why all of Israel would desire him, as he was from this group of people. Because of the war, he was…

^{21 (con’t)} of the smallest of the tribes of Israel,

miqatane shivte Yisrael – “From least scepters Israel?” During the war, the tribe, represented by the scepter of the main family of Benjamin, was reduced to only six hundred men. They were almost completely annihilated so that the entire tribe was smaller than most families within the other tribes…

^{21 (con’t)} and my family the least of all the families of the tribe of Benjamin?

u-mishpakhti hats_eirah mikal mishp_ekhoth sivte vinyamin – “And my family the little from all families, scepters Benjamin?” Of all of the families, represented by the scepters of the main fathers, Saul’s family was the least of all of them. Who would ever look to such a lowly person in such a lowly group and say, “Here is the desire of all Israel.”?

^{21 (con’t)} Why then do you speak like this to me?”

v_elamah dibarta elay kadavar hazeh – “And why you spoke according to word, the this?” In modern vernacular, Saul is saying, “What, are you kidding? I have no idea what you are talking about.” He is standing there with a seer who he is sure must have seen incorrectly. Despite that…

²² Now Samuel took Saul and his servant and brought them into the hall,

vayiqakh sh_emuel eth shaul v_eeth naaro vayviem lishkathah – “And he took, Samuel, Saul and his servant, and he caused to bring them chamber-ward.” A new word, lishkah, is seen. It is derived from an unused root with an uncertain meaning.

Elsewhere, it refers to a place of storage or where an official may be stationed. Here, it is a room where dining takes place. As such, the word chamber sufficiently explains the intent. Upon arrival there…

^{22 (con’t)} and had them sit in the place of honor among those who were invited; there were about thirty persons.

vayiten lahem maqom b_erosh haq_eruim vehemah kishloshim ish – “and he gave to them place in head the called. And they according to thirty man.” Of those called to the sacrifice, which would have included the chief men of the city, Saul is set at the head of them all.

Of the number of them, Bullinger says, “THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.” Once seated…

²³ And Samuel said to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it apart.’”

vayomer sh_emuel latabakh t_enah eth hamanah asher nathati lakh asher amarti elekha sim othah imakh – “And he said, Samuel, to the cook, ‘You must bring-ward the portion which I gave to you, which I said unto you, “Put it with you.”’” The tabakh, cook, is derived from the verb tabakh, to slaughter. It refers to a butcher or a cook who cuts and prepares meat.

This person was told, in advance, to have a particular portion of meat ready for the arrival of Saul. With him now seated, that portion is requested to be brought forth…

²⁴ So the cook took up the thigh with its upper part and set it before Saul.

vayarem hatabakh eth hashoq v_ehealeha vayasem liphne shaul – “And he caused to raise, the cook, the leg and the ‘upon it.’ And he put to faces Saul.” The cook lifted the shoq, the leg, which he had been instructed to set aside.

The word comes from shuq, to overflow, as in the leg flowing out from the body.  The “upon it” is probably referring to the shoulder. Therefore, it is the entire leg of the animal, including its shoulder, a sizable hunk of meat. With that set before him…

^{24 (con’t)} And Samuel said, “Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people.”

It is the cook, not Samuel, who is the nearest antecedent: vayomer hineh hanishar sim l_ephanekha ekhol ki lamoed shamur l_ekha lemor ha’am qarathi – “And he said, ‘Behold, the ‘being left,’ it must set to your faces. You must eat! For to the appointment, guarded to you.” … To say, ‘The people, I called.’” The cook is taking the time to insert his own experience in the matter. His words are elliptical.

He was asked to set something aside for an appointed time. Until the time came, he guarded it. As for the verb translated as “to say,” it has no verb to which it refers, but it is referring to what Samuel said to him, “The people, I called.”

A paraphrase will help to get the intent: “The cook said, ‘Look at this! It’s what was set aside for you and is now set before you. Eat up! This was specially guarded for you until the appointed time. Samuel said to me, “I have called the people.”’”

The point of recording this is to show that Saul understood everything was prearranged for his arrival. He was to consider his selection as divinely directed by God through Samuel.

^{24 (con’t)} So Saul ate with Samuel that day.

vayokhal shaul im sh_emuel bayom hahu – “And he ate, Saul, with Samuel in the day, the it.” Realizing that what had taken place was purposeful, he ate with Samuel without hesitation or reservation.

²⁵ When they had come down from the high place into the city, Samuel spoke with Saul on the top of the house.

vayer_edu meha’bamah ha’iyr vaydaber im shaul al ha’gag – “And they descended from the height, the city. And he spoke with Saul upon the roof.” The roof of the house is a place of relaxation, be it for a party, a bath, or sleeping. In this case, they went up there to talk. After that, Saul spent the night there.

The roof, gag, comes from gaah, to rise up or (figuratively) exalt or be majestic. One can get the sense that Samuel wanted anyone in the area to be able to see the two of them together and that he had approved of Saul after the day’s gathering.

²⁶ They arose early; and it was about the dawning of the day

The NKJV, following the KJV, is misleading. It is not two events, but one: vayashkimu vayhi kaaloth ha’shakhar – “And they arose early. And it was according to ascending the dawn.” The second sentence is given to describe what “early” means. At that time…

^{26 (con’t)} that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.”

vayiqra sh_emuel el shaul ha’gag lemor qumah vaashal_ekhekha – “And he called, Samuel, unto Saul – the roof, to say, ‘You must arise-ward! Let me send you.’” Samuel got up first, at the ascending of the dawn, long before sunrise. Saul was on the roof sleeping still, and so Samuel called to awaken him so he could send him off.

The reason for this will not be seen until the next chapter. Events have been ordained to take place, and Saul must be on his way to encounter them as they occur. Therefore…

^{26 (con’t)} And Saul arose, and both of them went outside, he and Samuel.

There is an emphatic repetition in the words: vayaqam shaul vayets_eu sh_enehem hu u-sh_emuel hakhutsah – “And he arose, Saul, and they went – they two – he and Samuel, the outside-ward.” The repetition assures the reader that everything is in accordance with the direction of Samuel. This is, therefore, ultimately at the orchestration of the Lord.

²⁷ As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to go on ahead of us.” And he went on. “But you stand here awhile,

hemah yordim biqtseh ha’iyr u-sh_emuel amar el shaul emor lanaar veyaavor l_ephanenu vayaavor v_eatah amod kayom – “They descending in extremity the city. And Samuel, he said unto Saul, ‘You must say to the servant, and he will cross over to our faces, (and he crossed over), and you, you must stand according to the day.’”

As they reached the extremity of the city, out of earshot of anyone who could hear, Samuel instructed that even the servant needed to be removed from the conversation. His words are imperative and emphatic. The way they are written highlights the importance of each thing being said. This is because what he will convey to Saul is of divine origin…

*^{27 (fin)} that I may announce to you the word of God.”

v_eashmiakha eth d_evar elohim – “And let me cause to tell you word God.” Samuel received a word from God to convey to Saul. This means that the conversation of the night before did not convey the details that will be spoken in the next chapter.

The division of the chapters at this point leaves us in a state of anticipation, like the end of an especially exciting episode of a TV series. But because this is where it ends. It is where we, too, will end.

I am just a nobody in this world
My family is the least, small and despised
But upon me favor has been unfurled
And to the Lord, I am highly prized

How could something so small change it all?
Out looking for jennies and then something new
On my life there has come a call
To it, I will be faithful and true

A new direction is set for me
A new path on which my feet are set
Out looking for jennies, how can it be?
That on this new path, destiny has been met

II. Seeking the Truth

As of sermon typing day, I admit to not being entirely sure concerning the typology in this passage. Therefore, there may be changes in my analysis in the sermons ahead, or I may go back and revise this even before this sermon is given, having ascertained more perfectly what is being conveyed as the coming passages are analyzed.

Verse 1 noted that there was a man from son right. As it doesn’t say Benjamin, Son of the Right Hand, this thought doesn’t refer to Jesus. Instead, the subject represents the person of Israel who is seeking the truth, even if he has not found it.

His name is Kish, Ensnared, signifying his state in Israel, living under the law which still binds them, as yet without Christ. He is the son of Abiel, God is My Father, a correct statement, even if impersonal. He is the son of Zeror, Besieged. It is another correct statement of those in Israel without Jesus. He is also the son of Bechorath, First Born, a true statement based on Exodus 4:22 –

“And you said unto Pharaoh, ‘Thus He said, Yehovah, “My son, My Firstborn (bekhor) – Israel.” Exodus 4:22 (CG)

He, in turn, is the son of Aphiah, Utterer. It is an apt name for the people of Israel in all its associated connotations. Kish is then called “son man right – powerful valor.” It describes Israel at the end of the church age when Samuel is old (1 Samuel 8:1).

To Kish is a son, Shaul, Saul, meaning Asked and signifying Asked for. He is noted as “select and good.” It would aptly describe someone seeking the truth. The name, however, also carries the connotation of Sheol, the Pit. It is identical in spelling except for the later-added vowel points. It is a good idea to keep that connection in mind.

He is noted as the goodest of the good and is described as being “upward higher from all the people” from his shoulders. The word signifying higher can have positive and negative connotations.

Verse 3 referred to the jennies of Ensnared having wandered. The root signifies permanence. It is an apt description of Israel without Jesus and without the word. They have no sense of permanence before God. Therefore, Ensnared tells Asked to take a servant and seek the jennies.

The locations in verse 4 are described as being “traversed,” meaning passed over. In other words, they were not stopped at. The first was Mount Ephraim, a location constantly and consistently representing the church, meaning a large but centralized group of people (Mount) who are Twice Fruitful (Jew and Gentile) because of Christ’s afflictions (Ephraim).

The next was Shaalim, Threeland, a reference to the church whose doctrine stems from an understanding of the Trinity. The next is Shaalim, Place of Foxes, an apt description of the church where people are constantly trying to trip up believers.

Next is land Right, a great description of the true church. Each of these places they traversed without stopping. It identifies Israel missing what they are looking for throughout the church age. But finally, it says in verse 5 that they “came in land Zuph,” Honeycomb. It is the same symbolism as Chapter 1. It refers to the word.

Until Israel goes to the word, they will never find what they are looking for. In this location, seen in verse 6, there was said to be a man of God and that “all that he will speak, coming, it will come.” Isn’t it amazing how reliable the Bible is? It even refers to itself as such! The servant notes that they should go there so that they can ascertain the path to walk upon.

Verse 7 noted that Saul didn’t have anything to bring to the man of God. But the law said not to appear before the Lord empty-handed. They had no bread, an apt description of Israel without Jesus. He asks the servant what they had available.

The servant responds in verse 8 that he had in his hand a fourth of a shekel of silver to give to the “man the God.” It signifies that this man represents being in a right relationship with God. The quarter shekel is never mentioned again, but silver refers to redemption. Four is the world number, the number of material creation.

The only other time outside of this chapter the word translated as “seer” is used is in Isaiah 28:7, where it says, “they error in the vision.” It appears this is purposeful. One cannot purchase redemption that is found in the word. It can only be obtained by faith. Hence, no note of Samuel accepting it is mentioned.

Verse 10 referred to them walking to the city of “man the God,” and ascending the hill. On the way up, they passed three damsels going out to draw water. Water signifies life and the Spirit. Three is the number of divine completeness.

The man the God is in the land of Honeycomb, where the divine completeness for life and the Spirit can be found. The damsels say to Saul and his servant that Samuel was there, just before them. They are heading in the right direction.

The damsels also told them that Samuel had just arrived and was there for a sacrifice in the high place. It is a divine appointment for them to participate in. Also, they tell them that the people will not eat until Samuel arrives to bless the sacrifice. Once that takes place, the called would eat.

The whole picture is one of order and propriety in relation to a sacrifice. Twice, the damsels emphatically noted that in seeking him, they would surely find him. And sure enough, in verse 14, just as they were entering the city, it says that Samuel, Seed of Grace, was coming out to meet them, because (verse 15) Yehovah denuded his ear to Saul’s coming the day prior.

At that time (verse 16), the Lord told Samuel that at the same time the next day, he would send a man from land Benjamin, Son of the Right hand, to be the commander of His people, Israel. It is the first time the proper name Benjamin is used in the chapter.

Without being dogmatic about this, it appears to be an appeal to the epistles of Paul, who was from the tribe of Benjamin. It is his epistles that set forth the doctrines of the “seed of Grace” in Scripture. The thought matches the intent of the passage. Although it could be a reference to Jesus as the Son of the Right Hand without regard to such a lesser division.

Still in verse 16, the Lord said that it would be Saul who would save His people from the hand of the Philistines, Weakeners, meaning those who would weaken the faith of others, especially through law observance. The Lord noted (verse 17) that it would also be Saul who would “enclose in My people.”

The meaning is that he would keep Israel safe from these enemies as he fought outward against them. Verses 18 & 19 gave the details about the meeting and the honor that Samuel gave Saul by having him ascend before him to the high place.

Verse 20 said that the jennies, the “permanences,” that were lost “the day, three the days” had been found. This means it is the third day. It appears to be what is referred to in Hosea 6 –

“He will revive us from two days,
In the day, the third, He will cause to raise us,
And will revive us to His faces.” Hosea 6:2 (CG)

The time for Israel’s restoration is at hand. As such, Samuel asked, “And to whom all delight Israel?” It will be on those who are able to lead them to restoration and freedom from the Weakeners. There will be a spiritual struggle in Israel as those who accept Jesus will fight against those who hold to law observance.

Saul, however, notes his heritage (verse 21), arguing that he is a “son right,” from the least tribe and the least family of the scepters (tribes) of Benjamin. That may be true, but Benjamin possesses the proper qualities to wage war against the Weakeners. This is especially so because Paul’s epistles set proper doctrine against them.

Verse 22 noted Samuel bringing Saul and his servant into the chamber, sitting him in the place of honor among the thirty who were called. As seen, Bullinger says, “THIRTY being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.”

The right moment in redemptive history has arrived for the plans and purposes of God toward those in Israel who are to be redeemed. As such, verse 24 noted that the shoq, the overflowing, was set before Saul, it having been left “for to the appointment,” being guarded for him.

It signifies the best part of the sacrifice was kept for him. Everything about the event was purposeful and prearranged. It is a way of solidifying in Saul’s mind that the path he was on was the correct one. Those seeking the truth will receive an overflowing of it.

Everything in verses 25 and 26 was given to further confirm this. Samuel talked with Saul on the gag, roof, a word coming gaah, to be exalted. Saul slept there and was called from there. After that, Samuel and Saul went out together in words that were repetitive, ensuring that everything occurring was at the orchestration of the Lord.

Finally, in verse 27, Samuel had Saul send the servant ahead because he would announce to him the word of God. That was spoken in anticipation of what lies ahead in the next chapter.

The contents of chapter 9 give us assurances that God is not yet done with Israel. After the church age, the seed of Grace will continue. Israel will be led by a pursuit of the truth and a fight against law observance, the antichrist, and temple worship, all of which are intricately connected in the end times.

Care in our theology today is, therefore, necessary in several directions. Churches that hold to replacement theology are incorrect in what they teach. The church is not “spiritual Israel.”

Rather, it is a part of the commonwealth of Israel that exists until the time for Israel’s punishment under the law for rejecting Jesus is fulfilled. Understanding this, we are also not to get sucked into the idea that Israel’s future temple restoration, along with its rites and rituals, is to be excitedly anticipated and supported.

Though these things are coming, they signify a continued rejection of Jesus, a return to the law which He fulfilled, and a rejection of God’s intent for His returning people. That is clearly evidenced in this passage, and it will continue to be seen, just as it was repeatedly seen in the Book of Judges.

We must maintain a proper balance in our approach to what God is doing lest we get caught up in strange, unbiblical doctrines. Eyes on Jesus! That is where the sweet spot of our walk before the Lord lies.

Closing Verse: “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Romans 11:1

Next Week: 1 Samuel 10:1-16 He got the call, and he understood – pretty nifty… (Saul – Select and Good, Part III) (18^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 9:19-27 (CG)

¹⁹ And he answered, Samuel, Saul, and he said, “I the seer. Ascend to my faces the height, and you ate with me the day. And I sent you in the morning, and all which in your heart, I will cause to declare to you. ²⁰ And to the jennies, the ‘meanderings to you, the day, three the days,’ not may you put your heart to them. For they were found. And to whom all delight Israel? Not to you, and to all house your father?”

²¹ And he answered, Saul, and he said, “Not son right, I? From least scepters Israel? And my family the little from all families, scepters Benjamin? And why you spoke according to word, the this?”

²² And he took, Samuel, Saul and his servant, and he caused to bring them chamber-ward, and he gave to them place in head the called. And they according to thirty man. ²³ And he said, Samuel, to the cook, “You must bring-ward the portion which I gave to you, which I said unto you, ‘Put it with you.’” ²⁴ And he caused to raise, the cook, the leg and the ‘upon it.’ And he put to faces Saul. And he said, “Behold, the ‘being left,’ it must set to your faces. You must eat! For to the appointment, guarded to you.” … To say, “The people, I called.” And he ate, Saul, with Samuel in the day, the it.

²⁵ And they descended from the height, the city. And he spoke with Saul upon the roof. ²⁶ And they arose early. And it was according to ascending the dawn. And he called, Samuel, unto Saul – the roof, to say, “You must arise-ward! Let me send you.” And he arose, Saul, and they went – they two – he and Samuel, the outside-ward.

²⁷ They descending in extremity the city. And Samuel, he said unto Saul, “You must say to the servant, and he will cross over to our faces, (and he crossed over), and you, you must stand according to the day. And let me cause to tell you word God.”

 

 

1 Samuel 9:19-27 (NKJV)

¹⁹ Samuel answered Saul and said, “I am the seer. Go up before me to the high place, for you shall eat with me today; and tomorrow I will let you go and will tell you all that is in your heart. ²⁰ But as for your donkeys that were lost three days ago, do not be anxious about them, for they have been found. And on whom is all the desire of Israel? Is it not on you and on all your father’s house?”

²¹ And Saul answered and said, “Am I not a Benjamite, of the smallest of the scepters of Israel, and my family the least of all the families of the tribe of Benjamin? Why then do you speak like this to me?”

²² Now Samuel took Saul and his servant and brought them into the hall, and had them sit in the place of honor among those who were invited; there were about thirty persons. ²³ And Samuel said to the cook, “Bring the portion which I gave you, of which I said to you, ‘Set it apart.’ ” ²⁴ So the cook took up the thigh with its upper part and set it before Saul. And Samuel said, “Here it is, what was kept back. It was set apart for you. Eat; for until this time it has been kept for you, since I said I invited the people.” So Saul ate with Samuel that day.

²⁵ When they had come down from the high place into the city, Samuel spoke with Saul on the top of the house. ²⁶ They arose early; and it was about the dawning of the day that Samuel called to Saul on the top of the house, saying, “Get up, that I may send you on your way.” And Saul arose, and both of them went outside, he and Samuel.

²⁷ As they were going down to the outskirts of the city, Samuel said to Saul, “Tell the servant to go on ahead of us.” And he went on. “But you stand here awhile, that I may announce to you the word of God.”

 

 

 

Artwork by Douglas Kallerson

1 Samuel 9:1-18
Saul – Select and Good, Part I

(Typed 14 July 2025) While sermon typing, I find it fun to compare translations to see how they vary and how they have been copied or diverged from over time.

As is often the case, there are several anomalies found in the Hebrew of the verses today. When they arise, translators should do their best to make a translation that makes sense while, hopefully, reflecting the original as much as possible.

Translations often lean heavily on the work of previous translations. That can be seen when looking at a line of translations that spans many years. Four translations that I will often check were published in this order:

Coverdale Bible of 1535
Bishop’s Bible of 1568
Geneva Bible of 1587
King James Version of 1611

The Coverdale surely referred to previous Bibles that I don’t have access to. However, it is evident that the three others referred to the Coverdale in their translations, each making changes as they went.

From time to time, the earlier version will be correct, and for some inexplicable reason, a later translation will diverge from that. In the case of the Coverdale Bible, this happened several times just in these verses.

Text Verse: “But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, ¹⁵ and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.” 1 Timothy 3:14,15

Translations generally get the feel for the overall content, even if they occasionally divert from a proper rendering of the original. I am currently reading a paraphrase, the Living Bible, given to me one day after my 15^th birthday. And yet, it’s the first time I have read it.

That may be a good thing because a paraphrase is not a translation. Who knows how I would have developed if I had started reading the Bible with it? But despite being a paraphrase, it is fun to read, and it certainly gets across the sense of what is being conveyed.

However, to know exactly what the Lord is telling us, a paraphrase is not sufficient. Quite often, people will argue over a point of theology or doctrine from a particular translation, demanding that their view is correct, but the translation itself is completely rong.

This is why I love doing sermons directly from the Hebrew. My analysis may be wrong, but the translation is word-for-word from the original and it will thus have a much better chance of being correct.

As for the Coverdale Bible, there are at least two times in this passage that they were spot on in their translation, but later translations diverged from it. In one case, the Bishop’s and the Geneva followed the Coverdale, but the KJV sadly departed from it.

In one case, nobody followed the Coverdale even though it is exactly translated. The reason I mention this is to pique your interest in the word. Study it, compare translations, and think about what you discover. Let the word fill you with its wonder as you seek to be closer and closer to understanding exactly what God is telling us in this marvelous gift.

So much excitement is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Jennies (verses 1-9)

There was a man of Benjamin

vayhi ish mibin yamin – “And it was, man from son right.” The written Hebrew is different than the oral tradition. It reads, “And it was, man from son right.” The words ben and yamin are separated. The oral reads, “And it was man from Benjamin.”

Based on the final clause of this verse, the written is to be preferred. The name Benjamin will, at times, be presented differently in the narrative. When it is, I will translate it as the Hebrew reads.

Benjamin means Son of the Right (hand). It can also mean Son of the South because the right in Scripture corresponds to the south, aligning with the direction in which the tabernacle/temple was situated in relation to the land.

^{1 (con’t)} whose name was Kish the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah,

ush_emo qish ben aviel ben ts_eror ben bekorath ben aphiah – “And his name Kish, son Abiel, son Zeror, son Bechorath, son Aphiah.” The listing here is not the same as the one found in Chronicles. For example, it says in this verse that Kish is the son of Abiel. In 1 Chronicles 8 & 9, it says that Kish is the son of Ner.

Such variances in genealogies are not uncommon, and they often reflect the intent of the chronicler as much as anything else. Names within genealogies may be left out for some reason. If so, then it could be that Saul is the son of Kish, the son of Ner, the son of Abiel.

It could be that Kish’s father had two names, Ner and Abiel. It could also be that Kish died and Ner, his brother, raised Saul after that. Such differences do not necessarily imply any contradiction or error in the text.

Kish could have several meanings. It could be Snaring, Ensnared, or Bird Catcher, coming from qush, to lay a snare. It may also mean Bow, coming from qesheth, a bow.

Abiel means Father of Strength, God is Father, or El (God) is My Father. Zeror means either Besieged or Bundle, coming from tsarar, to besiege or bind up, or Pebble (like Peter), coming from tsarar, to be sharp as in a flint rock. Bechorath means First Birth or First Born.

Aphiah is only found here in the Bible. It is derived from puakh, to blow with the breath or air. The word is not common and is usually used in connection with uttering lies or deceit, breathing out contempt or exasperation, etc. It thus means Exhale, Blowing, Utterer, etc.

Returning to Kish for the narrative, it again says…

^{1 (con’t)} a Benjamite, a mighty man of power.

Rather: ben ish y_emini gibor khayil – “son man right – powerful valor.” By placing the word “man” between “son” and “right,” it demands a translation of “son man right,” not Benjamin. He is described with the word khayil, which can mean wealth, strength, etc. Valor is a good catchall translation. Of Kish, it says…

² And he had a choice and handsome son whose name was Saul.

v_elo hayah ven ush_emo shaul bakhur vatov – “And to him, it was son, and his name Saul – select and good.” As is the usual custom in such listings, this person is the focus of the narrative. The same type of focus was seen in 1 Samuel 1:1, where Elkanah was introduced, his genealogy was given, and then the point of naming him was identified in verse 2 by naming Hannah and Peninnah.

Saul means Asked, as in Asked of or Asked for, coming from shaal, to ask. As with the name Horeb, the mountain where the law was received, and which is spelled the same as kherev, sword, Saul’s name is identical to Sheol, the pit or place of the dead. That should be remembered when evaluating the surrounding narrative.

The name Saul, Asked, is generally associated with a firstborn who was “asked” for. The thought is similar to the name of Samuel sh*mu*el (Asked from God) where the word shaal became a part of his name –

“And it will be to revolvings the days, and she will conceive, Hannah, and she will bear son, and she will call his name Samuel. ‘For from Yehovah I asked [shaal] him.’” 1 Samuel 1:20

The name Saul is the same as the name of Saul, who is Paul in the New Testament. Both are from the tribe of Benjamin. Selecting someone named Saul is certainly purposeful, forming a pun. In Chapter 8, it said –

“And he said, Samuel, all words Yehovah unto the people, the ‘askers [shaal] from him a king.’” 1 Samuel 8:10

The people asked for a king, and they are being given what they “asked” for. Of Saul…

^{2 (con’t)}There was not a more handsome person than he among the children of Israel.

v_eein ish mib_ene Yisrael tov mimenu – “And not man from sons Israel good from him.” These words explain the “select and good” of the previous clause. Saul wasn’t just select and good. Rather, he was select and the goodest of the good, being gooder than the rest. So goodly, he was the best. And why?…

^{2 (con’t)} From his shoulders upward he was taller than any of the people.

mishikhmo vamalah g_eboah mikal ha’am – “From his shoulders and upward higher from all the people.” The people asked for a king. The Lord is giving them what they asked for, and He is doing it in a manner that they would expect. An externally prime specimen will be designated to lead Israel’s armies.

Concerning his selection, background information is provided to help understand the man, the situation, and the time in which Israel exists…

³ Now the donkeys of Kish, Saul’s father, were lost.

vatovadnah ha’athonoth l_eqish avi shaul – “And they wandered, the jennies to Kish, father Saul.” The donkeys are specifically athon, female donkeys. In English, the word jenny is used to describe a female donkey. The word athon comes from the same root as ethan, perennial, ever-flowing, or permanent. The sense is that of the ever-patient nature of the animal, being docile.

^{3 (con’t)} And Kish said to his son Saul, “Please take one of the servants with you, and arise, go and look for the donkeys.”

vayomer qish el shaul b_eno qakh na it_ekha eth akhad mehan_earim v_equm lekh baqesh eth ha’athonoth – “And he said, Kish unto Saul his son, ‘You must take, I pray, with you one from the servants, and you must arise, and you must walk, and you must seek the jennies.’” The JFB Commentary notes that this is not unusual, as donkeys were left to roam in the grazing season. If they roamed out of sight, someone would head out to find them.

That Kish had donkeys and servants speaks to some amount of wealth. Donkeys were not lowly animals at this time. They served many uses, and even princes and kings rode them. In Numbers 22, Balaam rode on one of these jennies. Because the donkeys are out of view, using imperative verbs signifies that to lose them permanently would mean a loss of valuable property. So the directive is given…

⁴ So he passed through the mountains of Ephraim and through the land of Shalisha, but they did not find them.

vayaavor b_ehar ephrayim vayaavor b_eerets shalishah v_elo matsau – “And he traversed in Mount Ephraim, and he traversed in land Shalisha, and not they found.” Gibeah in Benjamin is where Saul started. Mount Ephraim extended that far to the south.

Saul heads somewhat northerly into the land of Shalisha. This is the only time it is mentioned in Scripture. It is derived from shalosh, three, or shalash, to do the third time. As such, it signifies Threeland, Three, Third, Triangular, etc. Therefore, it is likely a place where three valleys joined or three wadis met, or something similar.

Ephraim means Twice Fruitful and Ashes. In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.

^{4 (con’t)} Then they passed through the land of Shaalim, and they were not there.

vayaavru b_eerets shaalim vaayin – “And they traversed in land Shaalim, and naught.” Shaalim is also found only here in Scripture. It is derived from shual, a fox. It signifies Foxes or Place of Foxes.

The word shual comes from shoal, hollow hand, or handful, and the meaning extends to this. The connection is that foxes dig out a hollow to live in. In the gospels, Jesus said, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matthew 8:20). In Luke, it says –

“On that very day some Pharisees came, saying to Him, ‘Get out and depart from here, for Herod wants to kill You.’
³² And He said to them, ‘Go, tell that fox, “Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.”’ ³³ Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.” Luke 13:31-33

The significance of a fox is that of a hole digger, and thus, one who is there to trip others up.

^{4 (con’t)} Then he passed through the land of the Benjamites, but they did not find them.

Rather: vayaavor b_eererts y_emini v_elo matsau – “And he traversed in land Right, and not they found.” Whether this means Benjamin or not, it is not what is stated. Only the word y_emini, right, is given. The Brenton Septuagint says Jamin, Smith’s says, “the Jaminite,” several ancient versions from the 1500s, Coverdale’s, the Bishop’s, and the Geneva, rightly transliterate as Iemini.

With the introduction of the KJV, the incorrect “Benjamite” was introduced, which has been repeated in all other modern translations except the New Heart English Bible, which says Jaminites. However, the word is singular, not plural.

⁵ When they had come to the land of Zuph,

The words are emphatic: hemah bau b_eerets tsuph – “They, they came in land Zuph.” This is probably the same land as the name of the man, Zuph, noted in 1 Samuel 1:1 –

“And was, man one, from the Ramathaim Zophim, from Mount Ephraim. And his name Elkanah, son Jeroham, son Elihu, son Tohu, son Zuph – Ephrathite.” 1 Samuel 1:1

In other words, the land is being identified with this man, from whom Samuel descended. Zuph comes from tsuph, dripping, and signifying the honeycomb. That comes from tsuph, to overflow. Thus, it means Honeycomb or Overflow.

^{5 (con’t)} Saul said to his servant who was with him, “Come, let us return, lest my father cease caring about the donkeys and become worried about us.”

v_eshaul amar l_enaaro asher imo l_ekha v_enashuvah pen yekhdal avi min haathonoth v_edaag lanu – “and Saul, he said to his servant who with him ‘You must walk-ward, and let us return, lest he will cease, my father, from the jennies and he dreaded to us.’” Saul and his servant had been rambling the countryside long enough that he was concerned that his father might dread some calamity had befallen them.

Therefore, he says they should head toward home. A new word, daag, to be afraid, is introduced. All of its seven uses cumulatively give the notion of a sense of dread that one frets over.

⁶ And he said to him, “Look now, there is in this city a man of God,

vayomer lo hineh na ish elohim baiyr hazoth – “And he said to him, ‘Behold, I pray, man God in the city, the this.” They are in the land of Zuph, thus the unnamed city would be Ramah, Samuel’s residence as noted in 1 Samuel 7:17. Rather than identifying Samuel as Israel’s judge, the servant calls him a man of God…

^{6 (con’t)} and he is an honorable man; all that he says surely comes to pass.

v_ehaish nikhbad kol asher y_edaber bo yavo – “And the man being weighty: all that he will speak, coming, it will come.” The servant is the one who knows about Samuel and his abilities. Saul seemed to be completely unaware of him. As such, this reveals that in choosing him to be the leader of the nation, a complete novice concerning the political and spiritual state will be selected.

As the servant is aware of Samuel and his capabilities, he provides a reasonable suggestion…

^{6 (con’t)} So let us go there; perhaps he can show us the way that we should go.”

atah nelakhah sham ulay yagid lanu eth darkenu asher halakhnu aleha – “Now, let us walk there. If not, he will cause to declare to us our way which we walked upon-ward.” He is making a logical assessment of the situation. If all that the man speaks comes to pass, then he may be able to direct them concerning the way they should go.

⁷ Then Saul said to his servant, “But look, if we go,

The NKJV, following the KJV, is incorrect. Saul agrees: vayomer shaul l_enaaro v_ehineh nelekh – “And he said, Saul, to his servant, ‘And behold! We will walk.” Their going is not an if. It is decided. However, Saul is concerned about a matter of propriety when they get there…

^{7 (con’t)} what shall we bring the man?

u-mah navi laish – “And what we will cause to bring to the man?” The man is a man of God. As such, he represents God concerning their request. Therefore, there is the implied necessity to follow through with the command of Exodus 34:20, which says, “And none shall appear before Me empty-handed.

^{7 (con’t)} For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?”

ki halekhem azal mikelenu ut_eshurah ein l_ehavi l_eish ha’elohim mah itanu – “For the bread, it is vanished from our vessels, and presentation naught to cause to bring to man the God. What with us?” Saul introduces the word teshurah, a noun found only here. It is derived from shur, to travel about (i.e. as a harlot or a merchant).

Therefore, the idea is a welcoming or arrival gift. For a single word, “presentation” is close. Saul does not want to come before the man of God empty-handed, but they have eaten all their bread. He had nothing else of value to offer, so he asked the servant…

⁸ And the servant answered Saul again and said, “Look, I have here at hand one-fourth of a shekel of silver. I will give that to the man of God, to tell us our way.”

vayoseph hanaar laanoth eth shaul vayomer hineh nimtsa v_eyadi reva seqel kaseph v_enathati l_eish ha’elohim v_ehigid lanu eth darkenu – “And he caused to add, the servant, to answer Saul. And he said, ‘Behold! Being found in my hand fourth shekel silver. And I gave to man the God, and he will cause to declare to us our way.’”

The servant excitedly reveals what he has, calling Samuel “man the God.” Using the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him.

It is debated how one would determine a fourth of a shekel. Some think the piece of silver was divided into four corners by a cross. If it needed to be subdivided, it would be cut along the cross. Others think it was merely a set weight of silver.

As for the number, if there is a fourth, there is a whole comprised of four parts. Four is the number of creation and material completeness. Thus, it is the world number, and the “city” number. Silver signifies redemption.

Next, a parenthetical statement is presented…

⁹ (Formerly in Israel, when a man went to inquire of God, he spoke thus: “Come, let us go to the seer”; for he who is now called a prophet was formerly called a seer.)

l_ephanim b_eYisrael koh amar ha’ish b_elekhto lidrosh elohim l_ekhu v_enel_ekha ad ha’roeh ki lanavi hayom yiqare l_ephanim ha’roeh – (“To faces, in Israel, thus he spoke, the man in his walking to inquire God, ‘You must walk, and let us walk until the seer.’ For to the prophet, the day, he will be called to faces ‘the seer.’”) The word ro’eh, seer, is introduced. It is derived from ra’ah, to see. Thus, it signifies a seer.

Despite that, it is surprisingly first used in a statement referring to the past, noting the word had fallen out of use. It will only be seen in this sense five times in this chapter. It will be seen only one more time after that when referring to a vision in Isaiah 28.

Almost all scholars say the words of this verse are a gloss. But that seems unnecessary. Rather, it is a statement of fact. Samuel was called a navi, a prophet, in 1 Samuel 3 –

“And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah.” 1 Samuel 3:20

The word prophet will be used to describe him and others as the narrative continues. And more, it is found in almost all books of the Old Testament, from Genesis on. Because of the rarity of the word ro’eh, seer, this parenthetical thought is given to explain why the word seer is used in this chapter regarding Samuel.

Understanding this parenthetical statement, the narrative will resume in a moment…

Looking for jennies without success

But finding much more as we go

Is the Lord with us? We don’t need to guess

Because we are His, it certainly is so

Vainly searching, they remain out of sight

Those jennies just can’t be found

But the Lord knows everything’s alright

As your feet plod along the ground

When you feel it’s time to head back

Because the goal is still out of sight

You find the Lord has had you on track

In the end, everything turns out alright

II. A Man of Benjamin

¹⁰ Then Saul said to his servant, “Well said; come, let us go.”

vayomer shaul l_enaaro tov d_evar_ekha l_ekha nelekhah – “And he said, Saul, to his servant, ‘Good, your word! You must walk-ward! Let us walk!’” Saul’s excited demeanor is clearly seen in his three abrupt statements. He was worried about his father, but he was also worried about going home to his father without the jennies. Therefore, this seemed like a perfect resolution to the dilemma they were facing…

^{10 (con’t)} So they went to the city where the man of God was.

vayel_ekhu el ha’iyr asher sham ish ha’elohim – “And they walked unto the city which there man the God.” The name of the city remains unstated. However, it is most likely Ramah, the home of Samuel. This can be deduced from the fact that the servant knew he would be in the city. More logical reasons lie ahead…

¹¹ As they went up the hill to the city,

hemah olim b_emaaleh ha’iyr – “They, ascending in ascent the city.” The city is elevated, making Ramah, Lofty or High Place, a suitable candidate for the location. While ascending…

^11(con’t) they met some young women going out to draw water, and said to them, “Is the seer here?”

The words bear emphasis: v_ehemah matseu n_earoth yots_eoth lishov mayim vayom_eru lahen hayesh bazeh ha’roeh – “and they, they found damsels coming out to draw waters. And they said to them, ‘Being in this the seer?’” As they ascended, they passed girls going down to a well or spring to get water.

Probably not wanting to climb the entire ascent for nothing, they stopped to ask if the seer was there. It is another indication that this is Ramah. The question would be pointless otherwise. They are asking for “the seer,” not “a seer.” The one they seek is identified with the location…

¹² And they answered them and said, “Yes, there he is, just ahead of you.

vataanenah otham vatomarnah yesh hineh l_ephanekha – “And they answered them, and they said, ‘Being! Behold! To your faces.’” The meaning is that their faces were pointed in the right direction so they should continue. Samuel was before them, and they were not wasting their effort continuing the ascent. In fact, they need to get moving…

^{12 (con’t)} Hurry now; for today he came to this city,

It doesn’t say “this city,” as if it were a city he was visiting. Rather: maher atah ki hayom ba la’iyr – “You must hurry now, for the day he came to the city.” It is a city he has returned to. This means that he either just returned from his annual circuit where he judged (1 Samuel 7:16, 17), or for whatever reason, he went to some other place and has now just returned. The reason for his return begins to be seen in the next words…

^{12 (con’t)} because there is a sacrifice of the people today on the high place.

ki zevakh hayom laam babamah – “For sacrifice, the day, to the people in the height.” No reason for the sacrifice is stated. Some say it was a festival day, others the monthly New Moon. What seems likely, based on what will be said later, is that the sacrifice has been specifically called for the arrival of Saul.

The sacrifice would be made babamah, in the height. The city was on a high place, but there was a place even higher where sacrifices were made. This gives additional credence to it being Ramah, also called Ramathaim, Double Height, in 1 Samuel 1:1.

¹³ As soon as you come into the city, you will surely find him before he goes up to the high place to eat.

The words contain a paragoge: k_evoakhem ha’iyr ken timts_eun otho b_eterem yaaleh habamathah leekhol – “According to your coming the city, thus you will (surely) find him in ‘before he ascends to height-ward to eat.’” The paragoge, coming from the young ladies, probably sounded like, “For sure, you will find him…”

The words suggest that the girls knew Saul was coming, as if Samuel had told the city a guest would arrive and there would be a sacrifice upon his arrival. Samuel is waiting until he arrives. Once he did, Samuel would escort him to the height…

^{13 (con’t)} For the people will not eat until he comes, because he must bless the sacrifice;

ki lo yokhal ha’am ad boo ki hu y_evarekh ha’zevakh – “For not it will eat, the people, until he comes. For he will bless the sacrifice.” The sense that Samuel is waiting for Saul before he blesses the sacrifice continues. Otherwise, one would think he would have simply gone up when everyone else did.

^{13 (con’t)} afterward those who are invited will eat.

akhare ken yokh_elu haq_eruim – “After thus they will eat, the called.” Only after Samuel ascends will those called eat. There is an order of propriety that has been set forth based on the sacrifice and Samuel’s required presence at it.

^{13 (con’t)} Now therefore, go up, for about this time you will find him.”

The girls give an imperative and again use a paragoge: v_eatah alu ki otho kh_ehayom timts_eun otho – “And now, you must ascend. For it, according to the day, you will (surely) find him.” Everything about the girls’ words is urgent and demands that Saul and his servant rush…

¹⁴ So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.

Rather and emphatically: vayaalu ha’iyr hemah baim b_etokh ha’iyr v_ehineh sh_emuel yotse liqratham laaloth habamah – “And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height.” They ascended to the height of the city and entered it. As they came into its midst, meaning inside the gate, Samuel came out to meet them.

Everything about the encounter is based on the anticipation of Saul’s arrival. Samuel has been waiting for them. Only now would he, along with them, make the ascent to the height. Samuel means Asked from God.

¹⁵ Now the Lord had told Samuel in his ear the day before Saul came, saying,

The words of verses 15 and 16 are parenthetical: v_eY_ehovah galah eth ozen sh_emuel yom ekhad liphne vo shaul lemor – “(And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say…” The abrupt and precise nature of everything that has been described concerning Saul’s trek up the hill and into the city has been intentionally laid out based on these words.

Samuel was not at the city. The day before, the Lord told him that Saul would be coming to the city. It explains why he returned. It explains why a sacrifice was planned and people were waiting for him. It explains why the girls were aware of the situation and spoke to Saul and his servant with paragoges and an imperative. It also explains why it says Saul and his servant came to the city and entered its midst (meaning coming inside the gate).

The Lord uncovered the ear of Samuel, revealing to him who was coming, when he would arrive, and what to do…

¹⁶ “Tomorrow about this time I will send you a man from the land of Benjamin, and you shall anoint him commander over My people Israel,

kaeth makhar eshlakh elekha ish meerets Binyamin um_eshakhto l_enagid al ami Yisrael – “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel.” One day earlier, Samuel was told that Saul would arrive at the city at that same time the following day.

The person would be a Benjamite (Son of the Right Hand). It is this person, known to Samuel in advance of his arrival, that he was to anoint as the nagid, commander, over Israel. Though he will be the king, the principal task of his kingship is to be a military figure.

This is the first use of the word in Scripture. It is derived from nagad, to declare. Therefore, it signifies that which is in front, as in a commander, a prince of the people, a noble, etc. It is a word used to describe the coming Messiah in Daniel 9:25 and the antichrist in Daniel 9:26.

^{16 (con’t)} that he may save My people from the hand of the Philistines; for I have looked upon My people, because their cry has come to Me.”

v_ehoshia eth ami miyad p_elishtim ki raithi eth ami ki baah tsaaqato elay – “And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.)” The Philistines, the Weakeners, are those who have afflicted Israel. Because of this, the people cried out to the Lord, desiring a king to lead them and break the chains of their enemies.

The Lord responded by selecting Saul, a nobody from the smallest tribe in Israel, to lead them. With the parenthesis ended, the narrative continues…

¹⁷ So when Samuel saw Saul, the Lord said to him, “There he is, the man of whom I spoke to you.

u-sh_emuel raah eth shaul v_eY_ehovah anahu hineh ha’ish asher amarti elekha – “And Samuel, he saw Saul. And Yehovah, He answered him, ‘Behold! The man whom I spoke unto you.” Removing the parenthetical verses, the harmony of the narrative can be seen –

¹⁴ And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height. … ¹⁷ And Samuel, he saw Saul. And Yehovah, He answered him, “Behold! The man whom I spoke unto you. This – he will enclose in My people.” ¹⁸ And he approached, Saul, Samuel in midst the gate. And he said, “You must cause to declare-ward, I pray, to me, where this – house the seer?”

The Lord spoke, and Samuel heard. This type of communication can only be guessed at, but it is clear that it happens immediately and without any preparation. It is also as clear as if it were spoken by someone standing next to him, even if only he heard it. The Lord directed Samuel to Saul, confirming his selection…

^{17 (con’t)} This one shall reign over My people.”

Rather: zeh yatsor b_eami – “This – he will enclose in My people.’” The word atsar signifies to enclose. If there is a plague, the Lord can enclose the people, protecting them from it. If you want someone to stay for a meal instead of leaving, you will enclose them, keeping them around.

Saul is the one to enclose Israel, keeping the people safe from their enemies as he fights outward against them. Samuel is made aware of this as the Lord speaks in His ear. At the same time…

^{*18 (fin)} Then Saul drew near to Samuel in the gate, and said, “Please tell me, where is the seer’s house?”

vayigash shaul eth sh_emuel b_etokh hashaar vayomer hagidah na li ey zeh beith ha’roeh – “And he approached, Saul, Samuel in midst the gate. And he said, ‘You must cause to declare-ward, I pray, to me, where this – house the seer?’” Samuel walked up to the gate where Saul and his servant entered. The meaning is that the timing was perfectly arranged so that as Saul entered the city, Samuel entered the gated area at the exact same time.

Saul, showing his complete naivete at the appearance of Samuel, whose hair had never been cut due to the vow Hannah made years earlier, asked him where the seer’s house was. He had no idea who Samuel was or what his function was. He is set, however, to find out.

This is where we will stop for the day. Hopefully, we’ll finish the chapter next week and have a suitable explanation for the given detail.

It is apparent from the verses we looked over that the Lord directed everything to come out as it did. The donkeys got lost, Saul and his servant looked in various places without finding them, they were out of bread and needed to get home, and yet, the servant who came with him knew about the seer and had enough to give him a presentation.

The Lord knew these things would take place. Meanwhile, Samuel was getting back to the city, ready for the meeting, and setting everything up for when it occurred. Saul had free will to do the things he did, and yet, God was able to have things turn out exactly as He determined.

This is also the case with each one of us. He looked into our hearts, knew the decision we would make for Him, and directed our lives to the point where we would do so. All the while before and since then, we have made our own choices, some of which were or continue to be beneficial or detrimental to us.

The best thing we can do as we walk in this life is keep the Lord on our minds, talk to Him frequently, and study His word diligently. In doing this, we will continue down the right path that He set before us. When we don’t, He will be there at the end to clean us up.

We will never be abandoned by Him, but we can stray from Him. Saul is being called to lead Israel. Eventually, he will stray, and a new direction under David will come about. But as we enter into Saul’s life, I feel confident that the Lord never abandoned him.

Let us learn the lessons of Saul’s life, good and bad, so that we can avoid the pitfalls and rejoice in the victories as we apply what we know about him to our own lives. More on Saul to come. Pay attention as we go!

Closing Verse: “The steps of a good man are ordered by the Lord,
And He delights in his way.” Psalm 37:23

Next Week: 1 Samuel 9:19-27 He is set to be king, that is understood, yes, it’s true… (Saul, Select and Good, Part II) (17^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 9:1-18 (CG)

9 And it was, man from son right. And his name Kish, son Abiel, son Zeror, son Bechorath, son Aphiah: son man right – powerful valor. ² And to him, it was son, and his name Saul – select and good. And not man from sons Israel good from him. From his shoulders and upward higher from all the people.

³ And they wandered, the jennies to Kish, father Saul. And he said, Kish unto Saul his son, “You must take, I pray, with you one from the servants, and you must arise, and you must walk, and you must seek the jennies.” ⁴ And he traversed in Mount Ephraim, and he traversed in land Shalisha, and not they found. And they traversed in land Shaalim, and naught. And he traversed in land Right, and not they found.

⁵ They, they came in land Zuph, and Saul, he said to his servant who with him “You must walk-ward, and let us return, lest he will cease, my father, from the jennies and he dreaded to us.”

⁶ And he said to him, “Behold, I pray, man God in the city, the this. And the man being weighty: all that he will speak, coming, it will come. Now, let us walk there. If not, he will cause to declare to us our way which we walked upon-ward.”

⁷ And he said, Saul, to his servant, “And behold! We will walk. And what we will cause to bring to the man? For the bread, it is vanished from our vessels, and presentation naught to cause to bring to man the God. What with us?”

⁸ And he caused to add, the servant, to answer Saul. And he said, “Behold! Being found in my hand fourth shekel silver. And I gave to man the God, and he will cause to declare to us our way.”

⁹ (To faces, in Israel, thus he spoke, the man in his walking to inquire God, “You must walk, and let us walk until the seer.” For to the prophet, the day, he will be called to faces ‘the seer.’)

¹⁰ And he said, Saul, to his servant, “Good, your word! You must walk-ward! Let us walk!” And they walked unto the city which there man the God.

¹¹ They, ascending in ascent the city, and they, they found damsels coming out to draw waters. And they said to them, “Being in this the seer?”

¹² And they answered them, and they said, “Being! Behold! To your faces. You must hurry now, for the day he came to the city. For sacrifice, the day, to the people in the height. ¹³ According to your coming the city, thus you will (surely) find him in ‘before he ascends to height-ward to eat’. For not it will eat, the people, until he comes. For he will bless the sacrifice. After thus they will eat, the called. And now, you must ascend. For it, according to the day, you will (surely) find him.” ¹⁴ And they ascended the city. They – coming in midst the city, and behold! Samuel coming out to encounter them to ascend to the height.

¹⁵ (And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say, ¹⁶ “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.”)

¹⁷ And Samuel, he saw Saul. And Yehovah, He answered him, “Behold! The man whom I spoke unto you. This – he will enclose in My people.” ¹⁸ And he approached, Saul, Samuel in midst the gate. And he said, “You must cause to declare-ward, I pray, to me, where this – house the seer?”

 

1 Samuel 9 (NKJV)

There was a man of Benjamin whose name was Kish the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. ² And he had a choice and handsome son whose name was Saul. There was not a more handsome person than he among the children of Israel. From his shoulders upward he was taller than any of the people.

³ Now the donkeys of Kish, Saul’s father, were lost. And Kish said to his son Saul, “Please take one of the servants with you, and arise, go and look for the donkeys.” ⁴ So he passed through the mountains of Ephraim and through the land of Shalisha, but they did not find them. Then they passed through the land of Shaalim, and they were not there. Then he passed through the land of the Benjamites, but they did not find them.

⁵ When they had come to the land of Zuph, Saul said to his servant who was with him, “Come, let us return, lest my father cease caring about the donkeys and become worried about us.”

⁶ And he said to him, “Look now, there is in this city a man of God, and he is an honorable man; all that he says surely comes to pass. So let us go there; perhaps he can show us the way that we should go.”

⁷ Then Saul said to his servant, “But look, if we go, what shall we bring the man? For the bread in our vessels is all gone, and there is no present to bring to the man of God. What do we have?”

⁸ And the servant answered Saul again and said, “Look, I have here at hand one-fourth of a shekel of silver. I will give that to the man of God, to tell us our way.” ⁹ (Formerly in Israel, when a man went to inquire of God, he spoke thus: “Come, let us go to the seer”; for he who is now called a prophet was formerly called a seer.)

¹⁰ Then Saul said to his servant, “Well said; come, let us go.” So they went to the city where the man of God was.

¹¹ As they went up the hill to the city, they met some young women going out to draw water, and said to them, “Is the seer here?”

¹² And they answered them and said, “Yes, there he is, just ahead of you. Hurry now; for today he came to this city, because there is a sacrifice of the people today on the high place. ¹³ As soon as you come into the city, you will surely find him before he goes up to the high place to eat. For the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up, for about this time you will find him.” ¹⁴ So they went up to the city. As they were coming into the city, there was Samuel, coming out toward them on his way up to the high place.

¹⁵ Now the Lord had told Samuel in his ear the day before Saul came, saying, ¹⁶ “Tomorrow about this time I will send you a man from the land of Benjamin, and you shall anoint him commander over My people Israel, that he may save My people from the hand of the Philistines; for I have looked upon My people, because their cry has come to Me.”

¹⁷ So when Samuel saw Saul, the Lord said to him, “There he is, the man of whom I spoke to you. This one shall reign over My people.” ¹⁸ Then Saul drew near to Samuel in the gate, and said, “Please tell me, where is the seer’s house?”

 

 

 

 

 

 

 

Artwork by Doug Kallerson

1 Samuel 8:1-22
Hear the Voice of the People

(Typed 7 July 2025) Over the years, lots of friends and acquaintances have come by the house to ask advice about various things. Knowing I’m a preacher, when people are in difficult straits, they think I may have an answer or solution to their problems.

They come with life problems, family problems, money problems, divorce problems, and so much more. Because I’m a preacher, you would think they would have an inkling that I would talk to them from a biblical perspective. But their inkle meter is often broken.

They present their issue, I respond with what the Bible says or from a biblical perspective if the issue isn’t exactly presented in the Bible, and let them know that this is how the Lord would have them respond.

After all these years, I approximate that 95% (or more) of the people who came by leave without taking to heart what I told them. People are looking for an easy answer that solves their troubles and doesn’t require them to get closer to God. They are looking for a quick prayer, a quick fix, and then get back to life, doing whatever they had been doing.

Some amount of time later, they are still struggling with the same issue. Maybe the divorce has been settled and they are currently working on another marriage that they can end just as badly, or whatever.

Text Verse: O Lord, I know the way of man is not in himself;
It is not in man who walks to direct his own steps.” Jeremiah 10:23

We think that we direct our own steps in life, but we either follow the steps of the Lord, or sin within us directs our steps in another direction. None of us can truly direct our own path as we would like without adherence to Him or suffering consequences for not doing so.

The people of Israel, represented by their leaders, came to Israel’s judge, Samuel. They stated their desire for a new direction. However, it is the same old direction they’ve followed for hundreds of years, meaning rejecting the Lord and wanting to do things their own way.

Samuel spends careful time telling them what the results of their decision will be. It is an otherwise unstated plea for them to reconsider. But Israel, like most of those I have talked to over the years, doesn’t want to heed the word of the Lord.

The word is written down for us to consider and apply to our lives. But instead of going there, we as humans are usually looking for something or someone to lead us down an easy path of theological mediocrity. The Lord is there for us, and most want to pay lip service to Him while doing things their own way and according to their own desires.

Israel’s problem is reflective of the human condition in general. That is why the stories in the Bible resonate so well with us. But are we going to pay heed and apply what they tell us to our lives? The wise will. All others will continue down whatever path they think will be the quickest route to temporary supposed happiness.

Such lessons as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Verdict of the King (verses 1-9)

Now it came to pass when Samuel was old

vayhi kaasher zaqen sh_emuel – “And it was according to which he was aged, Samuel.” The text gives no hint of Samuel’s age, just that he is aged. Despite this, commentaries give numerous suggestions on why he must be one age or another. But this isn’t the focus of the narrative and is irrelevant. It is rather focused on…

^{1 (con’t)} that he made his sons judges over Israel.

vayasem eth banav shoph_etim l_eyisrael – “and he set his sons – judging to Israel.” As noted in the introduction to the book, Samuel is the last God-appointed judge of Israel. However, to assist him in his old age, he appointed his sons as judges while he retained overall authority.

It is because of this appointment that a new direction in the leadership and governmental structure of Israel will take place. As for his sons…

² The name of his firstborn was Joel, and the name of his second, Abijah;

vayhi shem b_eno hab_ekor yoel v_eshem mishnehu aviyah – “And it was, name his son the firstborn Joel, and name his second Abijah.” Although there are various possibilities for the meaning of Joel, surely the intent here is that it is derived from an abbreviated form of Yehovah and the word el, God. Thus, it means something like Yehovah is God.

This appears to be the intent because the name of the next son is Abijah, My Father is Yehovah, or Yehovah is Father. Samuel chose a name for each son that speaks of the character or nature of the Lord. In 1 Chronicles 6:28, Joel is listed as Vashni rather than Joel.

Various suggestions have been given concerning this. Some think it is a second name, as often occurs in Scripture. Some think his name dropped out, and the word vashni is a corruption of “and the second” when referring to Abijah. Some think it is a third son not mentioned in Samuel.

The name Vashni is not a regular Hebrew name. Jones’ Dictionary of Old Testament Names thinks it is derived from Arabic and indicates Gift of God, but using this logic, it would be more closely translated as Yehovah is Generous.

As for the sons’ positions…

^{2 (con’t)} they were judges in Beersheba.

shoph_etim biv_eer shava – “judging in Beersheba.” Beersheba is the southernmost point in the land and quite distant from where Samuel is. Due to his age, he probably decided that they should judge from there so that he would not have to travel there if a need arose. Rather, he would tend to the needs of the northerly tribes. Beersheba means Well of Seven and Well of Oath.

³ But his sons did not walk in his ways;

Rather: v_elo hal_ekhu vanav b_edarko – “And not they walked, his sons, in his way.” The written Hebrew says, “in his way,” while the oral says, “in his ways.” Why they felt the singular should be amended is hard to figure. It is probably to align with the plural seen in verse 5.

It is true that the term “in his ways” is used at other times, usually referring to the ways of Yehovah, while “in his way” or a variation of it is less common, but the clear meaning is that Samuel had one way, one proper path, on which he walked. The sons had various ways that diverted from this. Those paths included…

^{3 (con’t)} they turned aside after dishonest gain, took bribes, and perverted justice.

More precisely: vayitu akhare habatsa vayiqhu shokhad vayatu mishpat – “and they stretched after the plunder, and they took donation, and they caused to stretch verdict.” They didn’t just turn aside after dishonest gain. Instead, they stretched after betsa, plunder.

This gives the sense of reaching as far as they can anytime something caught their eye. They went out of their way to obtain it. Men like this were forbidden to be appointed to a position of integrity –

“Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness [betsa]; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” Exodus 18:21

The taking of donations (bribes) was expressly forbidden in the law on several occasions –

“You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:19

Lastly, stretching the verdict is a way of saying that they showed favoritism, stretching their judgment on behalf of one party for whatever reason suited them. This was also expressly forbidden in the law –

“Not you shall cause to stretch verdict, your destitute, in his dispute.” Exodus 23:6 (CG).

These sons saw the opportunities their positions afforded them and used them to take advantage of the people in various ways in order to enrich themselves in power, position, and wealth. It is because of this that the people desired a change…

⁴ Then all the elders of Israel gathered together and came to Samuel at Ramah,

vayithqab_etsu kol ziqne Yisrael vayavou el sh_emuel ha’ramathah – “And they will gather themselves all aged Israel, and they came unto Samuel the Ramah-ward.” The elders of Israel were noted as far back as during the time in Egypt (Exodus 3:16). Under Moses, there was eventually a numbered set of men, seventy, from the elders (Numbers 11:16).

It isn’t known if that number is referred to here or if it is just a regular body of elders from each of the tribes. Whatever the composition is, they have gathered to Samuel at the main place where he judged, in Ramah, in order to secure a change in how the nation was to be led.

The Ramah means The Lofty Place.

In defense of their position, they set forth two arguments why it is necessary…

⁵ and said to him, “Look, you are old, and your sons do not walk in your ways.

vayom_eru elav hineh atah zaqanta u-vanekha lo hal_ekhu bidrakhekha – “And they said unto him, ‘Behold! You, you were aged, and your sons not they walked in your ways.” The first reason given is that Samuel is aged. In fact, the matter is stated emphatically. Even if true, it is an irrelevant statement. Whatever system is decided upon, any leader will get old.

The only way to get around that would be to set age limits on any future leader, an idea not entertained by the men. The second reason given is that his sons didn’t walk in the ways of Samuel. This could be handled in another way according to the law.

The Lord had set judges over the people for hundreds of years. In their times of need, they were appointed to deliver the people. In times of peace, they judged matters for the people. Although it will be made explicit later, even here it can be seen that this is not a rejection of Samuel but of the One who appointed him as judge. This is understood from the next words…

^{5 (con’t)} Now make us a king to judge us like all the nations.”

atah simah lanu melekh l_eshaph_etenu k_ekhal hagoyim – “Now set-ward to us king to judge us according to all the nations.’” The reason they want a king is that he will judge them. They are looking for a royal rule to assume the judicial governance of the people. The proposition is, once again, not based on reason. A king will get old like any other judge.

Not always, but having a king also normally implies a dynasty where sons rule in the place of their fathers. But this is what they say they are upset about with Samuel’s sons. They don’t judge fairly like Samuel does. If they think having a king will be any different, they aren’t paying attention to human nature.

Their true motive is exposed in the second half of their words, “according to all the nations.” It is what the Lord expected, in advance, concerning the desire of the people. In Deuteronomy 17, it says –

“When you come to the land which the Lord your God is giving you, and possess it and dwell in it, and say, ‘I will set a king over me like all the nations that are around me,’ ¹⁵ you shall surely set a king over you whom the Lord your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother.” Deuteronomy 17:14, 15

Despite the Lord knowing this would be their desire, the words “according to all the nations” show a distinct rejection of the Lord. Israel was not like all the nations. Even hundreds of years later, the Lord informed them of this –

“What you have in your mind shall never be, when you say, ‘We will be like the Gentiles, like the families in other countries, serving wood and stone.’” Ezekiel 20:32

Asking for a king was an allowance, but it was not what the Lord intended. If it were, He would have suggested it. Instead, they are asking for this new direction. However, this doesn’t mean the event won’t fit the overall plans and intents of the Lord.

In asking for a king, the people will have to go through a learning process to meet the intended goal, the Lord has already determined. They will get what they ask for, but it will be a long and arduous journey as they discover the ramifications of their request.

It should be noted that the impetus for this request is based upon what will transpire in 1 Samuel 11 when Nahash the Ammonite comes against Jabesh Gilead. This can be discerned from what Samuel says to the people in 1 Samuel 12:12. There, it says that they requested a king at that time. As for the immediate result of the petition…

⁶ But the thing displeased Samuel when they said, “Give us a king to judge us.”

vayera hadavar b_eene sh_emuel kaasher am_eru t_enah lanu melekh leshaph_etenu – “And it spoiled, the word, in eyes Samuel according to which they said, ‘Give-ward to us king to judge us.’” This would be upsetting for a multitude of reasons. The first is that they didn’t ask if the Lord would approve of the matter. Rather, they asked Samuel to give them a king to be set before them.

A second reason would be that this removes the Lord from the final decision concerning matters. The king may have a prophet and advisers to counsel him concerning what to do, but it is the king who decides if it will be done.

Third, this is an implicit indictment concerning the abilities of Samuel. His advanced age, implying an inability to adequately lead, has been referred to. His choice in appointing his sons is seen as a failure in the people’s eyes, and his status as a judicial leader who possessed no royal authority is implied to be a defective means of leadership by the people. But the people had asked…

^{6 (con’t)} So Samuel prayed to the Lord.

vayithpalel sh_emuel el Y_ehovah – “And he will intercede himself, Samuel, unto Yehovah.” The people never asked for prayer, nor have they acknowledged the Lord in their words. However, Samuel knew that he could not just give the people a king without the Lord’s guidance. As such, he did what he knew was appropriate in this regard…

⁷ And the Lord said to Samuel, “Heed the voice of the people in all that they say to you;

vayomer Y_ehovah el sh_emuel sh_ema b_eqol ha’am l_ekhol asher yom_eru elekha – “And He said, Yehovah, unto Samuel, ‘Hear in voice the people to all which they will say unto you.’” The Lord, without any hesitation or additional qualification, tells Samuel to hear what the people have asked. The implication is “to hear and respond accordingly.” His next words clarify why Samuel should not be disturbed by the request…

^{7 (con’t)} for they have not rejected you,

ki lo oth_ekha maasu – “For not you they spurned.” Samuel was concerned that this had happened because of him. This is evident in the following three statements –

Moses: “Let me set upon me king according to all the nations.”
The elders: “Now set-ward to us king to judge us according to all the nations.’”
Samuel: “Give-ward to us king to judge us.”

In Deuteronomy, Moses spoke in the singular concerning Israel collectively (let me set). Using the same word, sum, to set, when the elders came to Samuel, they spoke as a group of elders over a group of people (set-ward to us). Samuel, knowing Moses allowed this, must have thought, “They think I am a failure. Therefore, they are asking me to natan, give, them a king according to Moses’ allowance.”

The Lord, however, corrects his thinking. In using Moses’ words, Israel is claiming authority from Moses, who spoke on behalf of the Lord. Samuel isn’t giving them anything. Israel is placing itself under a king. They are merely asking Samuel to be the one to appoint a king based on the decision they have already made. The implied meaning is…

^{7 (con’t)} but they have rejected Me, that I should not reign over them.

ki othi maasu mim_elokh alehem – “For Me they spurned from reigning upon them.” Samuel wasn’t the lawgiver. Moses was. And Moses’ authority ultimately stemmed from the authority of the Lord. Therefore, they are rejecting the authority of the Lord by asking for a king to rule over them.

The Lord did not tell them to appoint a king over themselves. Rather, He said that a king had to meet certain requirements. This decision, notes the Lord, is…

⁸ According to all the works which they have done since the day that I brought them up out of Egypt, even to this day

k_ekhal hamaasim asher asu miyom haalothi otham mimitsrayim v_ead hayom hazeh – “According to all the actions which they did from day I caused to ascend them from Egypt and until the day, the this.” Simply put, this means, “They have always been this way.” The Lord brought them out of Egypt. When He did, at the first stop in the wilderness after crossing the Red Sea, they were moaning against the Lord.

When they arrived at Sinai, no sooner had they been presented with the Ten Commandments than they turned around and fashioned the golden calf. The stubborn, rebellious attitude remained unchanged in them even until the day they came before Samuel to request a king.

^{8 (con’t)} —with which they have forsaken Me and served other gods—so they are doing to you also.

vayaazvuni vayaavdu elohim akherim ken hemah osim gam lakh – “and they loosened Me and they served gods, others. Thus they doing also to you.” To loosen means to forsake, as in being bound together but letting go and walking away. Israel was called by the Lord. They accepted the call and were bound to Him, and yet, every chance they got to be with another, they left Him and followed other gods.

As such, the “doing also to you” isn’t referring to forsaking Samuel. Rather, they are forsaking the Lord by asking Samuel to set a king before them. Despite this, the Lord says…

⁹ Now therefore, heed their voice. However, you shall solemnly forewarn them,

v_eatah sh_ema b_eqolam akh ki haed taid bahem – “And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them.” The NKJV adequately explains the intent. Samuel is to hearken unto their request. But before he does, he is to warn them, in advance, of the consequences of their decision…

^{9 (con’t)} and show them the behavior of the king who will reign over them.”

vehigadta lahem mishpat ha’melekh asher yimlokh alehem – “and you caused to declare to them verdict the king who he will reign upon them.” The verdict of the king refers to the legal rights the king will claim as the sovereign over the people. In essence, his word would become the law of the land, and so the people needed to know what to expect once a king was selected.

We want a king! Someone to lead us
We want to be like everyone else
Having a king will be a giant plus
When we put the Lord on a shelf

We know what we want and what is right
Give it to us, so we say
Our lives are in such a plight
And we no longer want it to be this way

*

They will get what they think they desire
But it won’t really be that way
When they receive the Spirit’s fire
They will know their true King on that day

II. Israel’s Demotion (verses 10-22)

¹⁰ So Samuel told all the words of the Lord to the people who asked him for a king.

vayomer sh_emuel eth kal divre Y_ehovah el haam hashoalim meito melekh – “And he said, Samuel, all words Yehovah unto the people, the ‘askers from him a king.’” This refers not to what has been said, but what will be said. The Lord told Samuel what a king would expect from the people. Samuel will set forth the Lord’s words as a solemn warning before a king is named…

¹¹ And he said, “This will be the behavior of the king who will reign over you:

vayomer zeh yihyeh mishpat ha’melekh asher yimlokh alekhem – “And he said, ‘This, it will be, verdict the king who he will reign upon you.’” This demonstrates that “the words of the Lord” of the previous verse were not referring to what was recorded in verses 7-9, but what will be said concerning the king –

v. 10 – “and you will cause to declare to them verdict the king who he will reign upon them.”
v. 11 – “This, it will be, verdict the king who he will reign upon you.”

Therefore, as a witness against the people when they adamantly push forward with their request, Samuel explains to them that…

^{11 (con’t)} He will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots.

Rather, it is singular: eth b_enekhem yiqakh v_esam lo v_emerkavto uv_epharashav v_eratsu liphne merkavto – “Your sons he will take, and he set to him in his chariot and in his steeds, and they ran to faces his chariot.” Unlike the judges who lived in an unassuming manner, riding their own donkeys and dwelling among the people, the king would surround himself with pomp and separate himself from the people.

Instead of a donkey, he would have a chariot with steeds. And to tend to these things, he would take for himself a tribute from the people, some of their own sons. After they tended to his chariot and steeds, these sons would run before the chariot as a demonstration of his grand authority.

There is a bit of irony in the words. They said to Samuel, “set-ward to us king to judge us.” Once the king is set, he will then take their sons and set them “to him.” That thought continues next…

¹² He will appoint captains over his thousands and captains over his fifties,

v_elasum lo sare alaphim v_esare khamishim – “And to set to him commanders thousands and commanders fifties.” This is still referring to the king taking of the people’s sons for his own purposes, including placing them wherever he desired, such as in the military or in the general labor force. The latter is seen, for example, in 1 Kings 4:7 –

“And Solomon had twelve governors over all Israel, who provided food for the king and his household; each one made provision for one month of the year.”

The meaning is that instead of having one’s sons at home to assist in the farming, they would be taken as labor for the king’s harvest, or for the king’s battles, as seen in the next words…

^{12 (con’t)} will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots.

v_elakharosh kharisho v_eliqtsor q_etsiro v_elaasoth k_ele mikhamto u-kh_ele rikhbo – “and to plow his ploughing, and to reap his harvest, and to make implements his battle, and implements his chariot.” The king would tend to his own needs at the expense of the sons of his people. Whoever suited his eye for meeting his desired purposes would be involuntarily enlisted to do so. And more…

¹³ He will take your daughters to be perfumers, cooks, and bakers.

v_eeth b_enotekhem yiqakh l_eraqakhoth u-l_etabakhoth u-l_eophoth – “And your daughters he will take to perfumers, and to cooks, and to bakers.” The lesser jobs, not requiring the strength of a man, would not be left to his household. Rather, he would also select daughters from the people, making them serve the royal house.

In this clause is a word found only here in Scripture, tabakhah, a female cook. It comes from the noun tabakh, a butcher, cook, or bodyguard. That is derived from the verb tabakh, to slaughter (animals or men).

Further, not only will the king conscript sons and daughters…

¹⁴ And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants.

v_eeth s_edothekhem v_eeth karmekhem v_ezetekhem hatovim yiqakh v_enathan l_eavadav – “And your fields and your vineyards and your olives – the good, he will take and he gave to his servants.” The words indicate an utter disregard for the rights and rules established under the law concerning personal property.

The kings of the surrounding nations exercised such forceful confiscations, and the kings of Israel were sure to follow suit, taking what they desired from those who could not refuse. And more…

¹⁵ He will take a tenth of your grain and your vintage, and give it to his officers and servants.

v_ezarekhem v_ekarmekhem yasor v_enathan l_esarisav v_elaavadav – “And your seed and your vineyards he will tithe, and he gave to his eunuchs and to his servants.” The Lord mandated tithing from the people. For two of those years, that tithe was eaten by the people in a celebration before the Lord. On the third year, the tithe was to be given entirely to the care of the priests, Levites, and poor.

However, a king would exact a tithe from everything the people produced. It would be an ongoing compulsory tax which, if spent properly, would be suitable to run the nation, protect its citizens, and bring prosperity to all. But instead, this would most likely be squandered by enriching those the king desired to favor. Also…

¹⁶ And he will take your male servants, your female servants, your finest young men, and your donkeys, and put them to his work.

v_eeth avdekhem v_eeth shiphkhothekhem v_eeth bakhurekhem hatovim v_eeth khamorekhem yiqakh v_easah limlakhto – “And your servants and your maidservants and your selected – the good, and your donkeys, he will take, and he made to his deputyship.” The Greek reads cattle instead of selected, there being one letter difference between the two in the Hebrew. This seems unnecessary even if possible and convenient.

The Hebrew marks off the first three categories with the words “the good.” It makes no sense to assume that the king would take good cattle and not also define the donkeys as such. Rather, referring to three categories of people all designated as “the good” seems appropriate.

All of these would be taken for the king’s service in whatever manner they were best suited. Further…

¹⁷ He will take a tenth of your sheep.

tson_ekhem yasor – “Your flock he will tithe.” The word tson is derived from an unused root signifying to migrate. Thus, it refers to flocks such as sheep and goats. A tithe of these would be taken from the people along with everything else. Every aspect of their agricultural existence would be subject to the king’s grasping hand.

^{17 (con’t)} And you will be his servants.

The words are emphatic: v_eatem tihyu lo laavadim – “and you, you will be to him to servants.” The meaning is that the king’s hand would be so heavy on the people that they would spend their time and effort serving the king.

The reason for the emphasis is seen in the “what should have been” nature of the words of the Lord –

“For My servants, they, whom I caused to bring them from land Egypt. Not they will be sold as servant” Leviticus 25:42 (CG).

The people were the servants of the Lord, but through choosing a king, they would sell themselves to be his servants. Therefore…

¹⁸ And you will cry out in that day because of your king whom you have chosen for yourselves, and the Lord will not hear you in that day.”

Rather, the Lord will hear, but He will shut His ears to the noise: u-z_eaqtem bayom ha’hu mil’liphne malk_ekhem asher b_ekhartem lakhem v_elo yaaneh Y_ehovah etkhem bayom ha’hu – “And you shrieked in the day, the it, from to faces your king whom you selected to you, and no He will answer, Yehovah, you in the day, the it.”

The meaning of the phrase “from to faces your king” is “from before your king.” It is a way of saying, “You will cry out to Yehovah as you groan before your king (whom you selected for yourselves, by the way ), and Yehovah will not answer.” It is the old “You made your bed, now lie in it” thought. And yet, after all this…

¹⁹ Nevertheless the people refused to obey the voice of Samuel;

vaymaanu ha’am lishmoa b_eqol sh_emuel – “And they refused, the people, to hear in voice Samuel.” People think the grass is always greener elsewhere, and yet, when presented with evidence that it really isn’t so, they refuse to heed the warning. This is what is going on here.

Whether the elders retired and debated, presented the options and explanations to the people at a national assembly, or simply responded to Samuel immediately isn’t stated. The warning is immediately followed by their refusal to highlight the impetuous nature of the people.

^{19 (con’t)} and they said, “No, but we will have a king over us,

vayom_eru lo ki im melekh yihyeh alenu – “And they said, ‘No! For lo! King, he will be upon us!’” The sad part of their response is that they already had a king. They lived under a benevolent monarchy, as witnessed by the words of Exodus 19 –

“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. ⁶ And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” Exodus 19:5, 6

A kingdom implies having a king. Israel failed to recognize this. Their desire was…

²⁰ that we also may be like all the nations,

The words are emphatic: v_ehayinu gam anakhnu k_ekhal ha’goyim – “And we became, also we, according to all the nations.” What a great idea! Let’s take a demotion and impose immense burdens upon ourselves in the process –

“Also today the Lord has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments, ¹⁹ and that He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the Lord your God, just as He has spoken.” Deuteronomy 26:18, 19

The Lord told them that they would be high above the nations. Instead, they want to be just like all the other nations. Israel wanted to trade the kingdom of the all-powerful, all-gracious Yehovah for one run by an arm of flesh extending from a person who would tend to himself and his own needs before all else. Smart move, folks!

^{20 (con’t)} and that our king may judge us and go out before us and fight our battles.”

ush_ephatanu malkenu v_eyatsa l_ephanenu v_enilkham eth milkhamotenu – “And he judged us, our king, and he went to our faces and he battled our battles.” The Lord has already done these things for them. He judged them through His appointed designees. He also fought their battles for them and said that He would continue to do so –

“When you go out to battle against your enemies, and see horses and chariots and people more numerous than you, do not be afraid of them; for the Lord your God is with you, who brought you up from the land of Egypt. ² So it shall be, when you are on the verge of battle, that the priest shall approach and speak to the people. ³ And he shall say to them, ‘Hear, O Israel: Today you are on the verge of battle with your enemies. Do not let your heart faint, do not be afraid, and do not tremble or be terrified because of them; ⁴ for the Lord your God is He who goes with you, to fight for you against your enemies, to save you.’” Deuteronomy 20:1-4

²¹ And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord.

vahyishma sh_emuel eth kal divre ha’am vedab_erem b_eazene Y_ehovah – “And he heard, Samuel, all words the people, and he spoke them in ears Yehovah.” Whether they believed that Samuel spoke to the Lord or not, all they could focus on was that they were not content with the state of things.

Samuel spoke to the Lord what was already known to Him. But this was a necessary process to work through so that every t was crossed and every i was dotted. With his words to the Lord complete…

²² So the Lord said to Samuel, “Heed their voice, and make them a king.”

vayomer Y_ehovah el sh_emuel sh_ema b_eqolam v_ehimlakhta lahem melekh – “And He said, Yehovah unto Samuel, ‘Hear in their voice and you caused to reign to them king.’” This is now the third time the Lord has told Samuel to hear their voice –

v.7 – “And He said, Yehovah, unto Samuel, ‘Hear in voice the people to all which they will say unto you. For not you they spurned. For Me they spurned from reigning upon them.’”

v.9 – “And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them, and you will cause to declare to them verdict the king who he will reign upon them.”

The matter has been officially decided. What must next take place is for a king to be selected. Therefore…

*^{22 (fin)} And Samuel said to the men of Israel, “Every man go to his city.”

vayomer sh_emuel el anshe Yisrael l_ekhu ish l_eiro – “And he said, Samuel unto men Israel, ‘You must walk, man to his city.’” Saying this immediately subdues any thought of the people hastily choosing a king and having Samuel appoint him over the nation.

With the elders there, it would seem like a great idea to choose one from among themselves or one of their children. It may be that someone would stand up and volunteer, stating his qualifications and looking for a movement of others to support his effort.

In dismissing the people, Samuel is exercising his authority before any such thing could take place.

Having looked over the verses, we can step back and see that the direction of the narrative changes from here. Thus, there is little room for typology in the chapter. The first few verses do give a snapshot of things at the end of the age.

Samuel, Asked from God and signifying the state of grace, is aged. It is a good representation of the end of the church age. His two sons are mentioned, Yehovah is God, and My Father is Yehovah. They are judging in Beersheba. That has been seen to be typologically representative of the tribulation.

The names’ meanings are what would be expected of the tribulation, where Israel will have temple worship once again. Hence, the names are connected to Yehovah. It is a claim that He, not Jesus, is the end of God’s revelation of Himself.

However, Israel, not satisfied with these sons judging, comes to Samuel the Ramah-ward, meaning toward the Lofty Place. As seen in earlier sermons, it is anticipatory of the Lofty Place where believers are placed in Christ, but these sons are not placed there as they are not sons of grace.

This is the typology to be gleaned from the passage. After that, the verses focus on the people’s wanting a king until the end of the chapter.

A broad brushstroke of the history of Israel in relation to the law has been presented based on stories from the final years of the time of the judges. This chapter has been provided as part of a transition into a new era of Israel’s history.

From there, more typological hints of what God is doing in redemptive history can be presented in the ongoing history of Israel. Therefore, Chapter 8 of 1 Samuel begins to provide this necessary link between the two.

And more, it is a chapter that shows us how important it is for the Lord’s people to make themselves intimately familiar with God’s word. If the people knew what the word said and accepted it as God’s word, they would know they already lived under the authority of a King.

They would know that He was with them, judging them through His appointed leaders, and fighting their battles for them. But they may not have even known these things because they didn’t know His word.

It is easy for us to find fault in them for this, but considering that very few copies of the written oracles of God existed at this time, we should rather consider our own position before the Lord. We live in a time where the word is available to almost every person on the planet.

Not only can we get our own hard copy of it for the price of a cup of coffee (or less!), but we can easily access more than fifty versions of it in a mere moment through an internet search. We can study it in our native language, in the original languages, etc.

We don’t need to point our fingers at Israel. The Bible already does that for us. But is it pointing at us, too? Are we being responsible with the greatest of all gifts by storing up the knowledge of it in our minds?

When we face life’s big decisions, are we suitably aware of what the word says to use it to guide what we do? Let us consider this. In coming forward to ask for a king, Israel failed to do so. Let us learn from this and not follow suit as we live our lives before the Lord.

Closing Verse: “But He knows the way that I take;
When He has tested me, I shall come forth as gold.
¹¹ My foot has held fast to His steps;
I have kept His way and not turned aside.
¹² I have not departed from the commandment of His lips;
I have treasured the words of His mouth
More than my necessary food.” Job 23:10-12

Next Week: 1 Samuel 9:1-18 He had it all, that was understood… (Saul – Select and Good, Part I) (16^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 8 (CG)

And it was according to which he was aged, Samuel, and he set his sons – judging to Israel. ² And it was, name his son the firstborn, Joel, and name his second Abijah – judging in Beersheba.

³ And not they walked, his sons, in his way, and they stretched after the plunder, and they took donation, and they caused to stretch verdict. ⁴ And they will gather themselves all aged Israel, and they came unto Samuel the Ramah-ward. ⁵ And they said unto him, “Behold! You, you were aged, and your sons not they walked in your ways. Now set-ward to us king to judge us according to all the nations.”

⁶ And it spoiled, the word, in eyes Samuel according to which they said, “Give-ward to us king to judge us.” And he will intercede himself, Samuel, unto Yehovah. ⁷ And He said, Yehovah, unto Samuel, “Hear in voice the people to all which they will say unto you. For not you they spurned. For Me they spurned from reigning upon them. ⁸ According to all the actions which they did from day I caused to ascend them from Egypt and until the day, the this, and they loosened Me and they served gods, others. Thus they doing also to you. ⁹ And now, you must hear in their voice. Surely for causing to testify, you will cause to testify in them, and you will cause to declare to them verdict the king who he will reign upon them.”

¹⁰ And he said, Samuel, all words Yehovah unto the people, the ‘askers from him a king.’ ¹¹ And he said, “This, it will be, verdict the king who he will reign upon you: Your sons he will take, and he will set to him in his chariot and in his steeds, and they will run to faces his chariot. ¹² And to set to him commanders thousands and commanders fifties, and to plow his ploughing, and to reap his harvest, and to make implements his battle, and implements his chariot. ¹³ And your daughters he will take to perfumers, and to cooks, and to bakers. ¹⁴ And your fields and your vineyards and your olives – the good, he will take and he will give to his servants. ¹⁵ And your seed and your vineyards he will tithe, and he will give to his eunuchs and to his servants. ¹⁶ And your servants and your maidservants and your selected – the good, and your donkeys, he will take, and he will make to his deputyship. ¹⁷ Your flock he will tithe, and you, you will be to him to servants. ¹⁸ And you will shriek in the day, the it, from to faces your king whom you selected to you, and no He will answer, Yehovah, you in the day, the it.”

¹⁹ And they refused, the people, to hear in voice Samuel. And they said, “No! For lo! King, he will be upon us! ²⁰ And we will be, also we, according to all the nations. And he will judge us, our king, and he will go to our faces and he will battle our battles.”

²¹ And he heard, Samuel, all words the people, and he spoke them in ears Yehovah. ²² And He said, Yehovah unto Samuel, “Hear in their voice and you will cause to reign to them king.”

And he said, Samuel unto men Israel, “You must walk, man to his city.”

 

1 Samuel 8 (NKJV)

8 Now it came to pass when Samuel was old that he made his sons judges over Israel. ² The name of his firstborn was Joel, and the name of his second, Abijah; they were judges in Beersheba. ³ But his sons did not walk in his ways; they turned aside after dishonest gain, took bribes, and perverted justice.

⁴ Then all the elders of Israel gathered together and came to Samuel at Ramah, ⁵ and said to him, “Look, you are old, and your sons do not walk in your ways. Now make us a king to judge us like all the nations.”

⁶ But the thing displeased Samuel when they said, “Give us a king to judge us.” So Samuel prayed to the Lord. ⁷ And the Lord said to Samuel, “Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them. ⁸ According to all the works which they have done since the day that I brought them up out of Egypt, even to this day—with which they have forsaken Me and served other gods—so they are doing to you also. ⁹ Now therefore, heed their voice. However, you shall solemnly forewarn them, and show them the behavior of the king who will reign over them.”

¹⁰ So Samuel told all the words of the Lord to the people who asked him for a king. ¹¹ And he said, “This will be the behavior of the king who will reign over you: He will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots. ¹² He will appoint captains over his thousands and captains over his fifties, will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for his chariots. ¹³ He will take your daughters to be perfumers, cooks, and bakers. ¹⁴ And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants. ¹⁵ He will take a tenth of your grain and your vintage, and give it to his officers and servants. ¹⁶ And he will take your male servants, your female servants, your finest young men, and your donkeys, and put them to his work. ¹⁷ He will take a tenth of your sheep. And you will be his servants. ¹⁸ And you will cry out in that day because of your king whom you have chosen for yourselves, and the Lord will not hear you in that day.”

¹⁹ Nevertheless the people refused to obey the voice of Samuel; and they said, “No, but we will have a king over us, ²⁰ that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.”

²¹ And Samuel heard all the words of the people, and he repeated them in the hearing of the Lord. ²² So the Lord said to Samuel, “Heed their voice, and make them a king.”

And Samuel said to the men of Israel, “Every man go to his city.”

 

 

Artwork by Douglas Kallerson

 

1 Samuel 7:10-17
(The Stone of the Helper, Part II)

 

(Typed 30 July 2025) The verses in this sermon will complete an amazing journey, taking us typologically through dispensations of God’s redemptive plan. They convey truths that are presented logically so that things can be highlighted.

Some details are confusing unless laid out meticulously, but once they are, they resolve all kinds of difficulties that have arisen in the minds of scholars.

The way this is done is similar to many other passages in Scripture. For example, Genesis 1 gave a synopsis of the order of creation. However, there also needed to be a more detailed explanation so that we could understand why things are the way they are.

To do this, God gave us details of the sixth day of creation in Genesis 2, which flows logically into Genesis 3. Similarly, the narrative from the ending of 1 Samuel 3 through the end of 1 Samuel 7 somewhat follows this pattern, but it is a little more complicated.

Once you see how everything is presented, though, you will have a better understanding of why it was presented this way. It is orderly, fills in many necessary details, and allows us to see into the future concerning what God is doing.

Text Verse: “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’ ⁶ So we may boldly say:
‘The Lord is my helper;
I will not fear.
What can man do to me?’” Hebrews 13:5, 6

The Hebrew words even ha’ezer mean Stone the Helper. The word even, stone, is used to describe the Lord at times, such as Genesis 49:24, where He is called the Stone of Israel. The Lord is called our Help or Helper in both testaments of the Bible.

One is a concrete image, the Stone. If someone asks you to describe the Lord in your life, you might say, “He is my Stone of Permanency.” People would understand that you mean an immovable stone.

The other is less concrete. If you ask someone to close his eyes and think of the Lord as his Helper, he might think of Him reaching down and grabbing him as he was drowning or boosting him over a wall he couldn’t quite scale. That, however, describes His actions, rather than an image of who He is.

Both types of thinking are helpful in grasping who the Lord is, because at times, understanding who He is relies on knowing what He does, what His thought process is like, or what His innate attributes are. He Helps. He is like a Stone. He is immortal. Each of these is a different aspect of how God is portrayed in the Bible.

Pay attention to these things. Revel in what you contemplate. And hold fast to such truths. As you go through life, you will need to consider the various presentations of God based on whatever situation you may be in or in how you are called to present Him for others to understand.

Such great truths as these 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. Stone the Helper (verses 10-12)

¹⁰ Now as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel.

vayhi sh_emuel maaleh ha’olah u-ph_elishtim nig_eshu lamilkhamah b_eyisrael – “And it was, Samuel causing to ascend the burnt offering, and Philistines they were approached to the battle in Israel.” This verse explains and expands upon what was said in the previous verse –

“And he took, Samuel, lamb – milk, one. And he caused to ascend burnt offering, whole, to Yehovah. And he shrieked, Samuel, unto Yehovah for Israel. And He answered him, Yehovah.” 1 Samuel 7:9

While the Philistines were approaching, Samuel offered the lamb and called out to the Lord for deliverance. Yehovah responded. That is explained in the next words…

^{10 (con’t)} But the Lord thundered with a loud thunder upon the Philistines that day,

vayarem Y_ehovah b_eqol gadol bayom ha’hu al p_elishtim – “And He caused to tumble, Yehovah, in voice great in the day, the it, upon Philistines.” This is the same word introduced in 1 Samuel 1:6 when Peninnah would vex Hannah, mocking her because of her barren womb. It signifies to tumble, meaning to violently agitate.

Likewise, it was used again in Hannah’s prayer, pretty much describing what is happening in this verse –

Yehovah:
They will sink – He causing to grapple upon Him.
In the heavens – may He cause to tumble [raam].
Yehovah:
He will judge extremity earth,
And He will give strength to His King,
And may He cause to rise horn His Messiah.” 1 Samuel 2:10

Saying He thundered assumes that He did this actively, like with a storm or other elements to confuse the Philistines. It may be that this occurred through the heat of battle. However the Lord tumbled the Philistines, His actions were effective…

^{10 (con’t)} and so confused them that they were overcome before Israel.

vayhumem vayinag_ephu lipne Yisrael – “And He confused them, and they were smitten to faces Israel.” The word hamam is used. It has been seen at other times during great battles or events. It is derived from hum, to make an uproar. Thus, it is an onomatopoetic word referring to the loud hum of battle.

In this case, it is the Philistines who are confused and disorganized through the resounding voice, the hamam, of the Lord. Because of the great confusion of the Philistines, Israel seized the initiative…

¹¹ And the men of Israel went out of Mizpah and pursued the Philistines,

vayets_eu anshe Yisrael min ha’mitspah vayird_ephu eth p_elishtim – “And they went, men Israel, from the Mizpah, and they pursued Philistines.” Israel saw that the line of the Philistines had been broken. Therefore, leaving The Watchtower, they chased after them. As they did…

^{11 (con’t)} and drove them back as far as below Beth Car.

vayakum ad mitakhath l_eveith kar – “And they struck them until from under to Beth Car.” This is the only mention of Beth Car in Scripture. Its location is unknown, but saying “from under to Beth Car” seems to indicate that it was on a hill above the path of flight used by the Philistines.

The meaning of the name is debated. The word kar has various meanings, including a type of domesticated animal, like a lamb, a battering ram, a pasture, or even a camel’s saddle. It is derived from the verb karar, to dance, but more specifically to twirl, found only in 2 Samuel 6.

Each of the meanings of kar gives the sense of accumulation, as in something circular that amasses as the circle is formed. The name is thus variously defined as House of a Lamb, House of Battering Rams, etc. Abarim goes to the source verb and says House of Accumulation. More simply, it could mean House of Twirling, as in forming a circular motion.

Because of the rout, it next says…

¹² Then Samuel took a stone and set it up between Mizpah and Shen,

vayiqakh sh_emuel even akhath vayasem ben ha’mitspah u-ven ha’shen – “And he took, Samuel, stone one, and he put between the Mizpah and between the Shen.” Samuel set up a commemorative stone because of the events that took place. The location is between The Watchtower and The Shen, a place only mentioned here. Shen is identical to shen, a tooth. Thus, it literally means The Tooth.

The word shen is derived from shanan, to whet or sharpen. Intransitively, it means to pierce. In Deuteronomy 6:7, it is used to indicate the inculcation of instruction, as in “teach diligently,” but that is more of a paraphrase.

The idea in that verse of Deuteronomy is inculcating the commands into the children, but by using this word, it includes the idea of sharpness. It is as if the process of instilling the commands is so personal that the parent is cutting into the child and inscribing them into his heart and mind.

To get the sense, the word is used in Psalm 73:21 –

When my heart was embittered,
And I was pierced [shanan] within. Psalm 73:21 (NAS)

This was the responsibility of the parents, inscribing the commands of the law in the children. Paul uses a similar thought in Ephesians –

“And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord.” Ephesians 6:4

This place, The Shen, was probably a pointed rock that stood out prominently like a tooth. As for the stone Samuel set up…

^{12 (con’t)} and called its name Ebenezer, saying, “Thus far the Lord has helped us.”

There is an article which defines the stone: vayiqra eth sh_emah even ha’azer vayomar ad henah azaranu Y_ehovah – “and he called its name Stone the Helper. And he said, ‘Until hither He helped us, Yehovah.’” The stone is named Ezer, Helper. This is where it is named, but it was referred to in verse 4:1, anticipating this event –

“And he went out, Israel, to encounter Philistines to the battle. And they inclined upon the stone, the Ezer.” 1 Samuel 4:1

The use of two articles, the stone, the Ezer, shows that it was named previously. Samuel named it here in Chapter 7, but as it is referred to in Chapter 4, it shows that the narrative there was an insert. If you recall, the first words of Chapter 4 merged with the words of verse 7:3.

As an example, there is the story of Joseph being sold off to Egypt by his brothers in Genesis 37. Then the story of Judah and Tamar comprises Genesis 38. The narrative then returns to the life of Joseph in Egypt in Genesis 39.

Information needs to be inserted somewhere to explain events as they occur and which bear on redemptive history. Israel rejected the Lord after Jesus completed His work. The information about that and about what happened until the time Israel will accept Jesus in the future has been inserted between the opening clause of 4:1 until 7:3.

At verse 7:3, the narrative about Israel interacting with Samuel resumed. This will be explained more fully as the verses are evaluated. For now…

A twirling has taken place
It is recorded in a book
In it, you will find God’s face
Open it up and take a look

A story was compiled for us
Leading us from one point and back again
The word is about our Lord Jesus
He is the Redeemer, the Savior of men

Be sure to see how it is laid out
Look into it and see what has been amassed
The details will make you whoop and shout
Yes, its contents are an amazing blast

II. And He Judged Israel (verses 13-17)

¹³ So the Philistines were subdued, and they did not come anymore into the territory of Israel.

vayikan_eu ha’p_elishtim v_elo yas_ephu od labo bigvul Yisrael – “And they were humbled, Philistines, and not they added again to come in border Israel.” As noted in 1 Samuel 4:1, it is possible that this statement aligns with Judges 13:1 –

“Again the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of the Philistines for forty years.”

The narrative of Samson went through Judges 16. After his time, the Philistines continued to come into the borders of Israel until this point of Samuel’s time of judging. The statement is given as a fact. The Philistines were humbled, and after this, they no longer came across Israel’s border.

These words are not contradictory to what is next said, nor of verse 15…

^{13 (con’t)} And the hand of the Lord was against the Philistines all the days of Samuel.

vat_ehi yad Y_ehovah ba’p_elishtim kol y_eme sh_emuel – “And it was, hand Yehovah, in the Philistines all days Samuel.” The “days Samuel” are interpreted by some scholars as the time of his judging Israel until the time when Saul became king. This is incorrect.

Verse 7:15 will say that Samuel judged Israel for his entire life. That would be inclusive of the time after Saul was anointed. There continued to be engagements with the Philistines during Saul’s time and into the time of David.

The words don’t mean that there were no battles with the Philistines. Rather, the Lord was against the Philistines all the days of Samuel, including when they warred against Israel. Embraced in this…

¹⁴ Then the cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath;

vatashov_enah hearim asher laq_ekhu ph_elishtim meeth Yisrael l_eYisrael meeqron v_ead gath v_eeth g_evulan – “And they returned, the cities – which they took, Philistines, from Israel – to Israel, from Ekron and until Gath and their border.” This does not mean that Ekron and Gath were returned to Israel.

The word “from” appears to mean that there were cities in Israel that had been taken by the Philistines. These cities, up to the borders of Ekron and Gath, were restored to Israel.

Ekron comes from aqar, to pluck up or uproot. But that is from the same as eqer, an offshoot or descendant. Hence, the name could mean either Offshoot or Uprooted. Gath means Winepress.

The restoration of the cities and land next continues to be explained…

^{14 (con’t)} and Israel recovered its territory from the hands of the Philistines.

hitsil Yisrael miyad p_elishtim – “He caused to snatch, Israel, from hand Philistines.” Israel was able to reacquire all that was lost to the Philistines as they continued pushing back the Philistines to the borders of Ekron and Gath.

^{14 (con’t)} Also there was peace between Israel and the Amorites.

vayhi shalom ben Yisrael u’ven ha’emori – “And it was peace between Israel and between the Amorite.” The Amorite is only mentioned in this verse in 1 Samuel. At times, like the word Canaanite, it is a general term for the inhabitants of the land. That is probably the intent here. A similar use was seen in Judges 6:10.

Though the statement may indicate that this peace resulted from the Amorites seeing the defeat of the Philistines and not wanting to be subdued in a similar manner, it may simply be a way of saying that not only were the Philistines no longer a threat, but there was no threat from the other inhabitants as well.

The latter seems likely because nothing has been said about them since Judges 11. Therefore, the statement would essentially mean, “Israel found peace throughout all its territory.”

Amorite means Renown.

¹⁵ And Samuel judged Israel all the days of his life.

vayishpot sh_emuel eth Yisrael kol y_eme khaiyav – “And he judged, Samuel, Israel all days his livings.” This is a clear indication that even though Saul will be anointed and reign as king, Samuel will continue to judge Israel. This included judging Saul, as will be seen in his future interactions with him.

Therefore, it can be assumed that until the death of Samuel, the king held a military authority while Samuel continued as the highest judicial authority. He also served as prophet and even conducted mediatorial duties. Only after his death would these offices be separately and more precisely defined.

¹⁶ He went from year to year on a circuit to Bethel, Gilgal, and Mizpah,

v’halakh mide shanah b_eshanah v_esavav beith el v_ehagilgal v_eha’mitspah – “And he walked from day year in year, and he revolved – Bethel and the Gilgal and the Mizpah.” The NKJV appears to be a proper paraphrase of the intent of the Hebrew. Each year at a set time, Samuel would head out on a circuit to each of these locations in order to judge the people.

Bethel means House of God. It is certain that this location is the city known as Bethel in the territory of Benjamin, the same spot which was visited by Jacob as he fled from Esau. There is no reason to assume it is referring to the place where the ark was, which would make it the “house of God” rather than Bethel.

Gilgal is from the same as gilgal, wheel. It signifies a circle, generally of stones. There are many such circles still in Israel today. There are three locations with this name in the Bible, but it is likely this is the spot referred to in Joshua, where Israel first set up camp after crossing the Jordan.

The name literally means The Wheel or The Rolling Away, but due to the Lord’s proclamation in Joshua 5, it metaphorically and typologically means The Liberty –

“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

As seen earlier, the Mizpah means The Watchtower. This is likely the Mizpah located in the land of Benjamin as well.

From year to year, Samuel would go to these three places on a circuit…

^{16 (con’t)} and judged Israel in all those places.

v_eshaphat eth Yisrael eth kal ham_eqomoth ha’eleh – “And he judged Israel all the spots, the these.” The locations were suitable for people to easily come and receive his judgments. They are, however, located in a more southerly area of the land of Israel. Thus, his judging was rather localized, as was the case with the other judges.

¹⁷ But he always returned to Ramah, for his home was there.

uth_eshuvato ha’ramathah ki sham beito – “And his recurrence the Ramah-ward. For there his house.” In the first clause, there is a new word, teshuvah. It signifies a recurrence. This can be either in location or time. In Job 21, it even signifies the repetition of responses in a conversation.

In this case, it means that after going to judge each town in his circuit, he would head home toward Ramah, the place where his house was. This was where his father was from, also called Ramathaim Zophim in 1 Samuel 1:1.

The Ramah means The Height or The Lofty Place. As with the other three locations…

^{17 (con’t)} There he judged Israel,

v_esham shaphat eth Yisrael – “And there, he judged Israel.” As such, Samuel judged Israel in four locations, but mainly from his home in Ramah. Also…

*^{17 (fin)} and there he built an altar to the Lord.

vayiven sham mizbeakh l_eY_ehovah – “And he built there altar to Yehovah.” At some point, Shiloh stopped being the place where the tabernacle was located. It could be that when the Philistines took the ark, Shiloh fell into disuse.

It doesn’t seem likely that it was destroyed by the Philistines because that is where Eli and his family were. Nothing is said of the Philistines destroying it. Whatever the case was with the tabernacle, the ark rested in Kiriath Jearim.

Despite the lack of information, we have this note concerning Samuel building an altar. This would have been constructed according to the law of the altar given in Exodus 20 –

“Then the Lord said to Moses, ‘Thus you shall say to the children of Israel: “You have seen that I have talked with you from heaven. ²³ You shall not make anything to be with Me—gods of silver or gods of gold you shall not make for yourselves. ²⁴ An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. ²⁵ And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it. ²⁶ Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.”’” Exodus 20:22-26

With the verses complete, we can now look at why the Lord included the details of this chapter…

The time is yet ahead
When they shall know their Lord
No longer in their sins, dead
This is revealed in the word

Their history has been troubled
Because they didn’t know the Lord
At times, their punishment was doubled
Because they failed to heed the word

But a time lies ahead for Israel
When this will be forever ended
What a glorious story to tell
When their relationship with the Lord is mended

III. Pictures of Christ

Chapter 6 detailed the catastrophe of what occurred at Beth Shemesh, where the people looked into the Ark, and the Lord struck fifty thousand and seventy men of the people. That was explained as pointing to the period of time when Israel would suffer the punishment of “looking at the law” without the atoning blood of Christ.

In other words, Israel rejected the lesson of the Weakeners that was provided in the previous account, assumed that they were acceptable to God through the Law of Moses, and rejected the atonement that only Jesus can provide.

The ark was typologically given to prefigure Jesus. He is the One who embodies the law. The blood sprinkled on the mercy seat, anticipating His shed blood, is what protects believers from the consequences of law violation

Because of what happened, messengers were sent to Kirjath Jearim, telling them to come down and take it with them. It formed a picture of Jesus having been rejected by Israel. The picture is that of the church being offered Christ as its Head.

Chapter 7 began with the men of Kirjath Jearim taking the ark. It signifies the acceptance of Jesus’ work by the church. The ark was taken to the house of Abinadab in the hill. Abinadab, Father of Liberality, is a reference to the willing and generous nature of the Father to share the work of His Son with all –

“For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ ¹² For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. ¹³ For ‘whoever calls on the name of the Lord shall be saved.’” Romans 10:11-13

Saying Abinadab’s house was “in the hill” is a way of tying this generosity to Christ’s cross. The word givah, hill, is identical to givah, Gibeah. Both are etymologically connected to Gabbatha. It was used many times in Judges as a typological representation of Christ’s work, culminating in His judgment and cross.

The liberality of this extends to the liberality of what results from accepting it –

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, ⁴ just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, ⁵ having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, ⁶ to the praise of the glory of His grace, by which He made us accepted in the Beloved.” Ephesians 1:3-6

Verse 1 continued with the words, “And Eleazar, his son, they will consecrate to guard Ark Yehovah.” Eleazar means Whom God Helps. In the final Judges 20 sermon, a person with the same name pictured Jesus the High Priest. The symbolism remains the same here. It is exactingly reflected in the words of Hebrews –

“As He also says in another place:
‘You are a priest forever
According to the order of Melchizedek’;
⁷ who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, ⁸ though He was a Son, yet He learned obedience by the things which He suffered. ⁹ And having been perfected, He became the author of eternal salvation to all who obey Him, ¹⁰ called by God as High Priest “according to the order of Melchizedek.” Hebrews 5:6-10

Verse 2 said that the days the ark was there increased. It is a way of saying, “a long time.” That is a great description of the church age while Israel remains under punishment and without the Lord.

The noted time period, twenty years, wasn’t the time the ark was at this location, but the time that “groaned, all house Israel, after Yehovah.” It was during this period that the state of Israel was described by the Pulpit Commentary.

They were merely commenting on what those twenty years would have been like, but listen to their words again and think of the state of Israel for the past two thousand years. What they say could not better describe Israel’s situation –

“The words dwell wearily upon the length of this mournful period, during which Israel was in a state of subjection to the Philistines, with its national life crushed to the ground, and its strength wasted by unjust exactions and misrule. For though the Philistines gave up the ark, there was no restoration of the national worship, nor did they abandon the political fruits of their victory at Eben-ezer. But quietly and calmly Samuel was labouring to put all things right. It was the principle of the theocracy that Jehovah punished his subjects for their sins by withdrawing his protection, and that on their repentance he took again his place at their head as their king, and delivered them.” Pulpit Commentary

The spiritual meaning of twenty in the Bible is expectancy. It is an exact description of Israel’s past two thousand years. They have held fast to the idea of the coming Messiah this whole time, not realizing they missed Him when He came. And so, they remain lamenting after the Lord until this day.

The narrative completely changed direction in verse 3. But to understand the flow of the book, we have to go back and revisit the end of Chapter 3, where I promised to explain how it all fits together.

The narrative of Eli ended in Chapter 3 with verse 18. From there, three points of fact about Samuel were introduced. After that, Chapter 4 began with a single clause about Samuel and then went back to the narrative beginning with the ark being captured. That goes from 4:1b until 7:2. As such, the words form a long parenthetical insert, ending with the church age (verses 7:1, 2).

The church age ends with the rapture. It is at that time that the narrative that began in 3:19 resumes. 3:19-21 provided information about Samuel, which takes place after the church age –

Points of fact concerning Samuel:
^3:19 And he will grow, Samuel. And Yehovah, He was with him. And not he caused to fall from all His words, ground-ward. ²⁰ And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah. ²¹ And He will cause to add, Yehovah, to be seen in Shiloh. For He was denuded, Yehovah, unto Samuel in Shilo in word Yehovah.

The meaning is that Samuel, Asked from God and signifying the seed of grace (Christ and those in Him), will eventually be recognized by all of Israel. The words from Dan to Beersheba speak of the totality of Israel, just as in Judges 20.

Because this comes after the rapture, it is inclusive of the tribulation period. Dan represents the time of and after the rapture, something hinted at by James 5:9, where he says the Judge stands at the door. Beersheba refers to the seven years of the tribulation initiated by the antichrist, as was the case in the story of Genesis 26 and Judges 20.

During this period, Yehovah “will cause to add” to be seen in Shiloh (Tranquility), meaning the state of those who have come to Christ. This is because the Lord revealed (denuded) Himself unto the seed of grace in Shilo (the time before the giving of the Spirit, indicated by the missing letter hey (h) on Shiloh during the tribulation. That is what the state of being under the law is: a time lacking grace.

It is at that time that the words of 7:3 resume the narrative. The details of 4:1b to 7:2 had to be stated somewhere. Looking at it in this manner exactingly resolves all of the seeming conflicts and contradictions referred to by scholars throughout the centuries.

Verse 7:3, after reintroducing Samuel, then went on to say, “If in all your heart you returning unto Yehovah, you must cause to turn aside gods the foreign from your midst, and the Ashtaroth. And you must cause to erect your heart unto Yehovah. And you must serve Him to His separation. And may He cause to snatch away, you, from hand Philistines.”

According to the dispensational model, this is just what is expected to happen at the end of the tribulation. Remember the meaning of Ashtaroth! One Law. Israel is being told to have no other gods (something they have a lot of now) and to remove the ONE LAW!

Jesus fulfilled the law. It is not what God wants for Israel. Rejecting Jesus and sticking to Moses is exactly what caused all of their troubles for the past two millennia. Instead, they are collectively told to “erect your heart unto Yehovah. And you must serve Him to His separation.” It is Jesus Christ, plus nothing, to whom they are to direct their hearts!

In doing that, Israel will be saved from the hand of the Weakeners. Verse 4 said this is just what they did. In verse 5, they were told to gather at the Mizpah. As in Judges, Mizpah signifies that the Lord is watching over the process of what transpires.

There, Israel gathered and poured out water before the Lord and fasted. It is the national contrition referred to, particularly in the book of Zechariah where the people will acknowledge their sin before the Lord.

“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. ¹¹ In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.” Zechariah 12:10, 11

Verse 6 ended with the words that Samuel judged the sons of Israel in the Mizpah. It is also just what will occur at this time according to the dispensational model. Naturally, there will be an upheaval at this time when the Weakeners, those who refuse to come to Christ and insist on law observance, will come against those who have received Christ. That is reflected in verses 7 and 8.

Because of this, it says that Samuel took a lamb – milk one, and offered it. This type of lamb is noted only here and in Isaiah 65:25. It signifies one that is spotted. The word comes from tala, to patch or cover with pieces. That word was used six times in Genesis 30 when referring to the spotting of Jacob’s flocks.

That was a picture of the growth of the church based on Paul’s epistles, which detail the work of Christ. This is the same thought here. Paul’s letters will be accepted by Israel, and his words will be returned in their hearts as an offering to God. The fact that it is a milking lamb signifies acceptance of the milk of the word as well.

In accepting the full revelation of the word, last week’s sermon ended with, “And He answered him, Yehovah.” The Lord will accept those who accept Him. Because of this, verse 10 began the verses today noting that Yehovah caused to tumble upon the Philistines, the Weakeners.

The meaning is that this unsound doctrine is rejected by the Lord and will be overthrown. Israel then chased after them and drove them back to Beth Car, House of Twirling. It signifies a circular motion while accumulating. It is the same symbolism as the agalah, the cart, of Chapter 6. It refers to the circular nature of the Bible.

As it turned in redemptive history, it accumulated, book after book, until it returned to its beginning. The idea is “The detailed record, from paradise to paradise.”

With this victory, it next said in verse 12, “And he took, Samuel, stone one, and he put between the Mizpah and between the Shen.” The meaning of Shen is Tooth, but that is derived from shanan, to whet or sharpen. Intransitively, it means to pierce.

It is a noun, thus indicating to sharpen, to pierce, and to inculcate through instruction. All three thoughts coalesce in one verse in Scripture when referring to… Scripture –

“For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.” Hebrews 4:12

Understanding this, verse 12 continued with Samuel calling the stone Stone the Helper, saying, “Until hither He helped us, Yehovah.” A truer statement could not be said of Israel at the end of the tribulation period. From beginning to end, He has been their Stone, the Helper, even when they failed to recognize it.

Verse 13 noted that the Philistines (Weakeners) did not come again into the border of Israel. Adam Clarke, who almost wholly dismisses typology as a biblical doctrine, commented on this verse. Despite not believing in any future typological pictures, his words perfectly match the state of Israel at that time –

“They came no more into the coast of Israel – Perhaps a more signal victory was never gained by Israel; the Lord had brought them low, almost to extermination; and now, by his miraculous interference, he lifts them completely up, and humbles to the dust their proud oppressors. God often suffers nations and individuals to be brought to the lowest extremity, that he may show his mercy and goodness by suddenly rescuing them from destruction, when all human help has most evidently failed.” Adam Clarke

For Israel, it is the end of the nightmare of law observance being shoved down their throat since its fulfillment by Christ. The Lord will stand against it as long as the seed of Grace, pictured by Samuel, continues.

Verse 14 noted the returned cities from Ekron to Gath. Ekron means Uprooted and Offshoot. It is a double entendre. Those who remain under law observance will be uprooted, but those who acknowledge Christ alone will have their sins uprooted. They will be the offshoot of their response to the law or the Lord.

Gath signifies Winepress. It refers to the judgment at the end of the tribulation period. All that belongs to Israel on that day, as promised in the prophets, will once again be restored to them in preparation for the millennium. Verse 14 also mentioned peace between Israel and the Amorite, Renown.

As seen in Judges 1, the name can be used positively about believers or negatively about nonbelievers. In this case, it is referring to those who have their renown because of Christ. All believers will be in a state of peace at that time.

Verse 16 noted that Samuel judged Israel all the days of his life, going from Bethel (House of God) to the Gilgal (The Liberty) to the Mizpah (The Watchtower). It is reflective of the all-encompassing work of Christ from heaven, in freedom from law, and with the supervision of God over His people.

Verse 17 finished with the note concerning Samuel returning Ramah-ward where his house is. From there, he judged Israel, and it is where he built an altar.

The Ramah is The Height (meaning The Lofty Place). As in previous sermons, it signifies the position the Lord places believers because of their faith in Him. Building an altar there is a picture of the Lord Jesus in His humanity.

To understand the significance, you are encouraged to go back and watch the Exodus 20:18-26 sermon entitled “The Earthen Altar” –big fun for you tonight. It is an exceptionally fitting end to the chapter, highlighting the humanity of the Lord Jesus who took on the sin of the world to redeem fallen man. Israel will finally understand this someday and call out to Him for salvation.

With these verses complete, a snapshot of Israel’s history, which also typologically concerns the relationship of the Lord and the church during this dispensation, has been presented. These chapters have set forth propositions that need to be understood. They have set forth truths which are to be believed. And they have repeatedly revealed the problem with law and our need for grace.

From here, 1 Samuel will develop in dispensational theology. It was necessary that these points be presented for a fuller and more complete understanding of what God is doing in redemptive history. There has been enough overlap with other such accounts to ensure we know the accuracy of what has been presented.

And yet, there has been enough new information to continue to instruct us on what God is doing and why. Above all, the message of Jesus’ work and His fulfillment of the law is on prominent display. Please learn the lesson of law versus grace.

One will lead to alienation, the other to salvation. Hold fast to the grace of God which is found in Jesus Christ our Lord. This is what will bring you to a state of harmony with God once again.

Closing Verse: “We then, as workers together with Him also plead with you not to receive the grace of God in vain. ² For He says:
‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:1, 2

Next Week: 1 Samuel 8:1-22 Until it is done, we will from verse to verse leaple… (Hear the Voice of the People) (15^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 7:10-17 (CG)

¹⁰ And it was, Samuel causing to ascend the burnt offering, and Philistines they were approached to the battle in Israel. And He caused to tumble, Yehovah, in voice great in the day, the it, upon Philistines. And He confused them, and they were smitten to faces Israel. ¹¹ And they went, men Israel, from the Mizpah, and they pursued Philistines. And they struck them until from under to Beth Car. ¹² And he took, Samuel, stone one, and he put between the Mizpah and between the Shen, and he called its name Stone the Helper. And he said, “Until hither He helped us, Yehovah.”

¹³ And they were humbled, Philistines, and not they added again to come in border Israel. And it was, hand Yehovah, in the Philistines all days Samuel. ¹⁴ And they returned, the cities – which they took, Philistines, from Israel – to Israel, from Ekron and until Gath and their border. He caused to snatch, Israel, from hand Philistines. And it was peace between Israel and between the Amorite.

¹⁵ And he judged, Samuel, Israel all days his livings. ¹⁶ And he walked from day year in year, and he revolved – Bethel and the Gilgal and the Mizpah. And he judged Israel all the spots, the these. ¹⁷ And his recurrence the Ramah-ward. For there his house. And there, he judged Israel. And he built there altar to Yehovah.

 

1 Samuel 7:10-17 (NKJV)

¹⁰ Now as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel. But the Lord thundered with a loud thunder upon the Philistines that day, and so confused them that they were overcome before Israel. ¹¹ And the men of Israel went out of Mizpah and pursued the Philistines, and drove them back as far as below Beth Car. ¹² Then Samuel took a stone and set it up between Mizpah and Shen, and called its name Ebenezer, saying, “Thus far the Lord has helped us.”

¹³ So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the Lord was against the Philistines all the days of Samuel. ¹⁴ Then the cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel recovered its territory from the hands of the Philistines. Also there was peace between Israel and the Amorites.

¹⁵ And Samuel judged Israel all the days of his life. ¹⁶ He went from year to year on a circuit to Bethel, Gilgal, and Mizpah, and judged Israel in all those places. ¹⁷ But he always returned to Ramah, for his home was there. There he judged Israel, and there he built an altar to the Lord.