SAUL'S DISOBEDIENCE
A. The Philistine threat
1. (1 Sam 13:1-2) Saul assembles Israel's first standing army
Saul was thirty years old when he began to reign, and he reigned forty years over Israel. Now Saul chose for himself 3,000 men of Israel, of which 2,000 were with Saul in Michmash and in the hill country of Bethel, while 1,000 were with Jonathan at Gibeah of Benjamin.
Saul was thirty years old when he began to reign: The text here is not correct. The Hebrew is lacking/missing words. The actual Hebrew reads as follows: "Saul was--years old when he began to reign, and he reigned--and two years over Israel." Either the numbers were wanting in the original text or they have been lost. The number "30" for Saul's age is supplied in some of the early manuscripts of the Septuagint and is a plausible conjecture. The length of Saul's reign may have been 22, 32 or 42 years. Saul was in the prime of his life when he was elected king, and his reign was of considerable duration. If Saul was 30 years old at his accession, the events recorded here cannot have happened for at least 10-15 years after Saul's coronation, for Jonathan, who as not been mentioned before, now appears as a fierce warrior. If this is the case, we have no account of the early years of Saul's reign.
Saul chose for himself 3,000 men of Israel: This is a very important statement as it tells us of the beginning of a standing army in Israel. This was the first step towards the development of Israel into a great military power. It was Saul's military intelligence and foresight which enabled David and Solomon to make those great conquests which raised Israel for a time to the position of one of the greatest Eastern powers.The life of Saul was spent repelling what may be termed Israel's domestic enemies--the Philistines, Moabites, Ammonites and Edomites. But Saul left behind him a powerful and disciplined army, and a nation carefully trained for war.
Michmash: Michmash stood on a tract of ground near Ramah and Bethel in the border of Benjamin. It was located on the north end of the Wady es Suweinit, a deep ravine with precipitous sides running from the highlands of Benjamin to Jericho. About two miles southeast of Ai, it becomes a narrow gorge with vertical precipices 800 feet high. We may conjecture that when Saul occupied Michmash, the Philistines transferred their post, which had previously been at Gibeah (1 Samuel 10:5) to Geba, in order to watch Saul more closely.
Jonathan: This is the first mention of Saul's oldest son, whose memory is famous not so much for his military achievements, but for his enduring friendship with David. The name Jonathan means "the gift of God".
Gibeah: Saul's hometown, wherein Saul and his military would have gained the assistance of Saul's family and friends.
2. (1 Sam 13:3-4) Jonathan initiates conflict with the Philistines
Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. Then Saul blew the trumpet throughout the land, saying, "Let the Hebrews hear." All Israel heard the news that Saul had smitten the garrison of the Philistines, and also that Israel had become odious to the Philistines. The people were then summoned to Saul at Gilgal.
Jonathan smote the garrison of the Philistines that was in Geba: Geba and Gibeah were towns in Benjamin very close to each other. The word rendered "garrison" is different from that of 1 Samuel 13:23 and 1 Samuel 14:1. The Hebrew word used here signifies something erected. It probably was a pillar or flagstaff. The secret demolition of this standard was the feat of Jonathan referred to is evident from the words, "the Philistines heard of it," which is not the way we should expect an attack on a fortress to be noticed.
Saul blew the trumpet throughout the land: The trumpet blast was a well-known sound and was the usual war-summons. The first trumpet blast was answered by the beacon fire in a neighboring place. When a second trumpet blast was blown, it was answered by a fire in a most distant locality. Thus, the proclamation was speedily diffused over the whole land.
Saul had smitten the garrison: The achievement was actually Jonathan's; yet, it belonged to Saul as the commander-in-chief. The attack had probably been done under Saul's instructions.
Israel had become odious to the Philistines: As long as the Israelites stayed in their weak, defeated place, the Philistines did not give much thought to the Israelites. As soon as the Israelites showed boldness and courage against the LORD'S enemies, the Philistines considered the Israelites to be "odious".
The same principle is true in our lives spiritually. We do not war against armies of Philistines. Instead, our enemies are principalities, powers, the rulers of the darkness of this age, spiritual hosts of wickedness in heavenly places (Ephesians 6:12). But our spiritual enemies have the same attitude as the Philistines. As long as we are weak and subjected to our spiritual enemies, they do not mind us. They may even like us. But as soon as we show some boldness and courage against the LORD'S enemies, our spiritual foes consider us "odious". If peace with the devil is more important to you than victory in the LORD, you will often be defeated and subjugated.
The people were then summoned to Saul at Gilgal: The people were summoned by proclamation to assemble at Gilgal. Gilgal most likely was selected because, as the valley opens there into the plain of the Jordan River, it was a fit spot for the assembling of a large mass of people.
3. (1 Sam 13:5-7) The Philistines prepare their army
Now the Philistines assembled to fight with Israel, 30,000 chariots and 6,000 horsemen, and people like the sand which is on the seashore in abundance; and they came up and camped in Michmash, east of Beth-aven. When the men of Israel saw that they were in a strait (for the people were hard-pressed), then the people hid themselves in caves, in thickets, in cliffs, in cellars, and in pits. Also some of the Hebrews crossed the Jordan into the land of Gad and Gilead. But as for Saul, he was still in Gilgal, and all the people followed him trembling.
30,000 chariots: The number here is most likely wrong. The number of chariots was always less than the number of horsemen. Here, the number of chariots is represented as four times as numerous as the horsemen. In the records of the most famous armies, there was never anything close to 30,000 chariots. For instance, Jabin (Judges 4:3) had 900 chariots. Pharaoh pursued Israel with 900 chariots. When David defeated Syria, the great Syrian army had 40,000 horsemen and 700 chariots. King Solomon is reported to only have 1,400 chariots (1 Kings 10:26). Most likely, the text should read 300 chariots, and not 30,000.
People like the sand which is on the seashore: Here the word "people" means infantry, or people fighting in the army. "Like the sand which is on the seashore" is a common figure of speech for an indefinite number. "Indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of the enemies" (Genesis 22:17). "They came out, they and all their armies with them, as many people as the sand that is on the seashore, with very many horses and chariots" (Joshua 11:4). "When He rained meat upon them like the dust, even winged foul like the sand of the seas" (Psalm 78:27).
In Michmash, east of Beth-aven: Saul evacuated Michmash to withdraw to Gilgal. Jonathan, however, still held Gibeah (1 Samuel 13:16). Beth-aven means the house of naught or the house of idols. It was near Ai, between Michmash and Bethel (Joshua 7:2).
When the men of Israel saw that they were in a strait: Jonathan was bold enough to launch the initial attack against the Philistines, but the men of Israel were not bold enough now to stand against their enemy. Many of the Israelites probably thought, "What we really need is a king. A king will solve all our problems." Now that they had a king, there problems still remained. We often think things will "fix" a problem when in reality the problem still exists. Israel now had a king, but Israel still had to face their enemies.
This very likely was no ordinary Philistine invasion which the Israelites had to fight against. According to the tradition preserved by Josephus, this Philistine invasion included a host of foreign allies. This accounts for the great numbers alluded to in the text "people like the sand which is on the seashore" (1 Samuel 13:5).
The people hid themselves: The wording of this text is very similar to when Israel feared Midian in Judges 6:2: "The power of Midian prevailed against Israel. Because of Midian the sons of Israel made for themselves the dens which were in the mountains and the caves and the strongholds."
In caves: There were numerous caves found in the limestone ranges of Canaan. David subsequently found safety in them when he was hunted by Saul.
In thickets: The word as spelled here in the Hebrew occurs nowhere else. It most probably means clefts, rifts or fissures in the rocks. Moreover, the word thicket comes between caves and cliffs, which both refer to mountains. Hebrew is a language of repetition. It would be very unusual to list thickets or thorn bushes in between two items found in the mountains.
In cliffs: This would better be translated as precipitous cliffs which were found along the deep ravine which ran from Michmash to Jericho.
In pits: These were tanks or artificial reservoirs for water, which most places in Canaan had an abundance of, even before its conquest by the Israelites. These tanks were absolutely necessary, as the rains only fall during the spring and autumn, and the chalky soil will not hold water. When the tanks were dry, they would provide excellent hiding places.
Some of the Hebrews crossed over the Jordan: They Israelites fled as far as they could from the present danger. The land of Reuben is not mentioned, which was just on the other side of the Jordan River. Gad and Gilead (which was located in Manasseh) were farther away from the Philistines; therefore, the Israelites chose to go as far as possible away from the Philistines.
All the people followed him trembling: The people still honored Saul as king, but they were incredibly afraid. It is better to have "trembling" followers than no followers at all, but how much better would it have been if Israel would have really trusted the LORD and trusted that He would deliver them from the hand of their oppressors?
B. Saul's unlawful sacrifice
1. (1 Samuel 13:8-9) Saul offers the burnt offering
Now he waited seven days, according to the appointed time set by Samuel, but Samuel did not come to Gilgal; and the people were scattering from him. So Saul said, "Bring to me the burnt offering and the peace offerings." And he offered the burnt offering.
He waited seven days: Saul was in Gilgal for many months. In the stress of the current crisis, every day seemed important. Saul knew that the Philistines were assembling a huge army against Israel, and once they were organized, they would be much harder to defeat. Saul waited for six days and part of the seventh day. The sun had not set on the seventh day, which is evident by Samuel's reproof of Saul. Samuel came on the seventh day before sunset with the intent to sacrifice. Saul, however, did not wait as commanded by Samuel. Some believe Samuel's command came back in 1 Samuel 10:8, when Samuel told Saul of future prophetic events: "And you shall go down before me to Gilgal; and behold, I will come down to you to offer burnt offerings and sacrifice peaces offerings. You shall wait seven days until I come to you and show you what you should do."
The people were scattering from him: This trial of Saul's faith was a stressful one. The panic which pervaded all Israel was every hour thinning the troops which Saul had gathered at Gilgal. Saul longed for a chance to go to battle, but he was forbidden to do so until Samuel had offered sacrifice and inquired of the LORD. As the day passed, Samuel did not come. An attack from the nearby Philistine army seemed imminent, and Saul's forces were rapidly melting away.
And he offered the burnt offering: There is a difference of opinion among commentators whether Saul himself offered the sacrifices prepared for Samuel (and thus infringing on the priest's office) or whether Saul ordered the priest who was with him to offer sacrifices. It is more probable that the sacrifice which was offered so prematurely in the absence of Samuel was performed by the hand of Ahijah, the priest, who was most likely in attendance with King Saul (1 Samuel 14:3). In this case, Saul's sin was in not obeying the word of God, who had told him to wait until Samuel came. This coincides with Samuel's rebuke, which says nothing of any assumption of the priesthood by Saul.
Burnt offering: The burnt offering is one of the oldest and most common offerings in the Bible. The Hebrew word for "burnt offering" literally means to go up in smoke. The Israelites brought a bull, sheep or goat which had to be a male without defect to be killed at the entrance of the tabernacle. The animal's blood was drained, and the priest sprinkled the blood around the altar. The animal was skinned and cut into pieces. The hide was given to the priest while the rest of the animal was burned on the altar (Leviticus 1 and 6:8-13). The smoke from the sacrifice ascended to God, "a soothing aroma to the LORD" (Leviticus 1:9). A person could give a burnt offering at any time. It was a sacrifice of general atonement. It acknowledged the sinful nature of man and was a request for a renewed relationship with God.
Peace offering: The details of the peace offering are given in Leviticus 7:11-21. It was a voluntary sacrifice given to God for one of three reasons. 1) It could be given as a free will offering, meaning that the worshiper was giving the peace offering as a way to say thank you for God's unsought generosity. 2) It could be given alongside a fulfilled vow. 3) It could be given as a way to give thanks to God for His deliverance in an hour of dire need. Most likely, the reason for the peace offering in one text is based on reason number 3--a thank offering to God for His deliverance in a time of great need. The peace offering was meant to be eaten; only a portion of the animal or grain offering was burned on he altar. The rest was given back to the worshiper.
Sunday, August 27, 2017
Saturday, August 19, 2017
1 Samuel Chapter 12 Part Two (Verses 13-25)
2. (1 Sam 12:13-15) If you fear the LORD--a choice for Israel
Now therefore, here is the king whom you have chosen, whom you have asked for, and behold, the LORD has set a king over you. If you will fear the LORD and serve Him, and listen to His voice and not rebel against the command of the LORD, then both you and also the king who reigns over you will follow the LORD your God. If you will not listen to the voice of the LORD, but rebel against the command of the LORD, then the hand of the LORD will be against you, as it was against your fathers.
Here is the king whom you have chosen...the LORD has set a king over you: Samuel turns from the story of Israel's past and its sad lessons to the present. Here we have two sides of the transaction. The people had desired a king to represent the nation in temporal matters. Although God chose Saul, the nation of Israel believes to have chosen Saul by casting lots. God gave them a king, with all authority given by and limited by God.
If you will fear the LORD...: This verse is left unfinished. Samuel piles up one condition upon another condition of their happiness, and then abruptly breaks off, leaving the consequences of their obedience unsaid. A better translation of the version is as follows: "If you will fear the LORD and serve Him, and listen to His voice and not rebel against the command of the LORD, then both you and also the king who reigns over you will follow the LORD your God, it shall be well with you."
Samuel presents Israel with an important choice. The nation was disobedient in wanting a king; yet, God gave them one. Even so, if they would "fear the LORD and serve Him", God would still bless them. One wrong decision did not put the nation of Israel out of God's plan forever. Israel should never have sought a human king. However, now that they had one, Samuel simply calls them to serve the LORD to fall back into obedience with God.
If you will not listen to the voice of the LORD...: Again, Samuel puts a choice before Israel. God has put a fork in the road. On one side is submission to God and obedience; on the other side is rebellion and disobedience. If the nation of Israel chooses the wrong path, they can trust God will not bless them.
As it was against your fathers: Every individual generation is tempted to thing of itself as a special exception. They know of "the righteous acts of the LORD" in the previous generations; yet, somehow, they feel that they are the exception regarding God's correction and judgment. Samuel reminds the nation of Israel that they were not any different from their fathers. Moreover, God would not deal with them any differently than He did with their fathers.
3. (1 Sam 12:16-18) God confirms Samuel's word with a sign
"Even now, take your stand and see this great thing which the LORD will do before your eyes. Is it not the wheat harvest today? I will call to the LORD, that He may send thunder and rain. Then you will know and see that your wickedness is great which you have done in the sight of the LORD by asking for yourselves a king." So Samuel called the LORD, and the LORD sent thunder and rain that day; and all the people greatly feared the LORD and Samuel.
Is it not the wheat harvest today: In the land of Israel, the normal weather patterns have rain in the spring of the year, ending around the end of April, and rain in the fall of the year, beginning around October or November. The wheat harvest is between the middle of May and the middle of June. Thus, rain during this time of year is extremely rare. "Rain in harvest" served as a figure of speech for something which was an anomaly. ("Like snow in summer and like rain in harvest, so honor is not fitting for a fool" Proverbs 26:1.) Rain falling during the time of harvest had the potential to severely damage or completely destroy that year's wheat harvest.
I will call to the LORD: Samuel is a mighty man of prayer. Over and over again in the Book of First Samuel, we read of Samuel calling to God, and God answering Samuel's prayer. It is no surprise that again Samuel uses prayer to entreat the LORD'S favor.
The LORD sent thunder and rain that day and all the people greatly feared the LORD and Samuel: It is easy to see that during a time of usual drought, receiving heavy rain and thunder after Samuel said he would ask God for these as signs would instill great fear among the people. Besides the unusual weather, the threat of losing their wheat harvest must have greatly terrified the people. The nation of Israel again and again made bad choices demanding for themselves a king. Perhaps after these weather signs, the people might chose to become obedient and turn back to God
4. (1 Sam 12:19) Israel sees their sin of desiring a king
Then all the people said to Samuel, "Pray for your servants to the LORD your God, so that we may not die, for we have added to all our sins this evil by asking for ourselves a king."
Pray for your servants: Samuel just proved that he was a might man of prayers. Upon seeing God's abundant power in the thunder and rain, Israel now knew how much they needed prayer. It made sense to ask Samuel to pray for them.
We have added to all our sins this evil by asking for ourselves a king: Finally, Israel recognized their sin of wanting a king. If only they had seen their folly back in 1 Samuel 8, when Samuel first warned them. Now, they are stuck with a king; yet, God can still turn it for good if Israel will repent and seek the LORD.
4. (1 Sam 12:20-25) Samuel exhorts Israel to walk right with the LORD today.
Samuel said to the people, "Do not fear. You have committed all this evil, yet do not turn aside from following the LORD, but serve the LORD with all your heart. You must not turn aside, for then you would go after futile things which can not profit or deliver, because they are futile. For the LORD will not abandon His people on account of His great name, because the LORD has been pleased to make you a people for Himself. Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; but I will instruct you in the good and right way. Only fear the LORD and serve Him in truth with all your heart; for consider what great things He has done for you. But if you still do wickedly, both you and your king will be swept away."
You have committed all this evil, yet do not turn aside from following the LORD, but serve the LORD with all your heart: Samuel does not minimize Israel's sin. Yet, he does not want them to dwell on the past in which Israel sinned by asking for a king. Instead, he encourages Israel to turn to the LORD. Israel cannot do anything to change what they have done in the past, and they cannot serve God tomorrow. In the present, all they can do is turn to the LORD and serve Him.
Serve the LORD with all your heart: Here, Samuel reminds the nation of Israel of one of their most important duties given in the Torah. This phrase is part of the Shema, one of only two prayers that are specifically commanded in the Torah. (The other is Birkat Ha-Mazon, grace after meals.) It is the oldest fixed daily prayer in Judaism, recited morning and night since ancient times. "Serve the LORD with all your heart" would have immediately reminded the nation of Israel of their duty to God and the precious words of their daily prayer, the Shema. "Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates" Deuteronomy 6:4-9.)
Then you would go after futile things which can not profit or deliver: The word futile here is the Hebrew word "tohu". It is first used in the Bible in Genesis 1:1 and is there translated "without form". It simply mean anything empty and void. It is often used, as it is here, for an idol. Isaiah uses the Hebrew word "tohu" to describe the makers of idols as empty people: "Those who fashion a graven image are all of them futile ("tohu"), and their precious things are of no profit; even their own witnesses fail to see or know, so that they will be put to shame" Isaiah 44:9. The word is used again at the end of the verse: "which (idols) cannot profit or deliver, because they are "tohu".
The LORD will not abandon His people on account of His great name: God does not preserve and deliver Israel for their righteousness. No. Instead, God delivers Israel from many trials and tribulations to preserve His own honor. If God did not deliver His chosen people, other nations would say God is not able to deliver His people from the hand of the enemy. This same theme is seen over and over again in the Bible. One of the best examples is when Israel makes a golden calf. Moses entreats the LORD not to destroy His people based on His name's sake. "The LORD said to Moses, 'I have seen this people, and behold, they are an obstinate people. Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation.' Then Moses entreated the LORD his God, and said, 'O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying, "With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth"? Turn from Your burning anger and change Your mind about doing harm to Your people. Remember Abraham, Isaac and Israel, Your servants to whom You swore by Yourself, and said to them, "I will multiply your descendants as the stars of the heavens, and all this land of which I have spoke I will give to your descendants, and they shall inherit it forever."' So the LORD changed His mind about the harm which He said He would do to His people" (Exodus 32:9-14).
The LORD has been pleased to make you a people for Himself: Out of God's own free grace, He chose Israel to be His people. Their election had nothing to do with their own conduct. God had chosen Israel not for its own sake, but for a special purpose. "For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. The LORD did not set His love on you not choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the LORD your God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; but repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay Him to his face. Therefore, you shall keep the commandment and the statues and the judgments which I am commanding you today, to do them" (Deuteronomy 7:6-11).
Far be it from me that I should sin against the LORD by ceasing to pray for you: Samuel knew that the best thing he could do for Israel was to pray for them. His words make no difference if the LORD did not work in their hearts. The best way to promote the works of the LORD in their hearts was through prayer. Samuel could have felt hurt that the people had rejected him, his sons and the LORD as leaders over the nation of Israel. He could have been bitter against the people and refused to pray for them. But, as we have seen over and over again, Samuel is a more godly man than that. Instead of wallowing in his heartache, Samuel does what is best for the nation--unceasing prayer.
This statement of Samuel's makes it clear--it is a sin for a leader of God's people to stop praying for them. It is the most basic of his duties as their leader. If it is a sin to stop praying, how much worse must it be to even fail to start praying? The blessing of unceasing prayer is not the property of the leader or teacher alone. All can and must share in it.
I will instruct you in the good and right way: Samuel wants to people of Israel to know that even as he steps back and allows Saul to emerge as their leader, he will not forsake Israel. He will continue to lead and to serve them, but more in a spiritual way through prayer and teaching. This was a far higher office than that of a rule. Not only was Samuel earnest in discharging this prophetic office of teaching, but he made provision for a supply of teachers and preachers for all future time by founding the schools of the prophets.
Only fear the LORD...for consider what great things He has done for you: All our service, all our obedience, all our love for God should be put in this context. We serve God because He has done great things for us. We should not serve God so as to persuade Him to do great things for us. He has done the great things and asks us to receive they by faith. In our Christian lives, it is often easy to lose this perspective; then, everything becomes distorted. Many people tend to magnify their problems and lose sight of what great things He has done for us.
But if you still do wickedly, both you and your king will be swept away: This warning became the sad legacy of Israel when they were conquered and taken away from their homeland as captives.
Now therefore, here is the king whom you have chosen, whom you have asked for, and behold, the LORD has set a king over you. If you will fear the LORD and serve Him, and listen to His voice and not rebel against the command of the LORD, then both you and also the king who reigns over you will follow the LORD your God. If you will not listen to the voice of the LORD, but rebel against the command of the LORD, then the hand of the LORD will be against you, as it was against your fathers.
Here is the king whom you have chosen...the LORD has set a king over you: Samuel turns from the story of Israel's past and its sad lessons to the present. Here we have two sides of the transaction. The people had desired a king to represent the nation in temporal matters. Although God chose Saul, the nation of Israel believes to have chosen Saul by casting lots. God gave them a king, with all authority given by and limited by God.
If you will fear the LORD...: This verse is left unfinished. Samuel piles up one condition upon another condition of their happiness, and then abruptly breaks off, leaving the consequences of their obedience unsaid. A better translation of the version is as follows: "If you will fear the LORD and serve Him, and listen to His voice and not rebel against the command of the LORD, then both you and also the king who reigns over you will follow the LORD your God, it shall be well with you."
Samuel presents Israel with an important choice. The nation was disobedient in wanting a king; yet, God gave them one. Even so, if they would "fear the LORD and serve Him", God would still bless them. One wrong decision did not put the nation of Israel out of God's plan forever. Israel should never have sought a human king. However, now that they had one, Samuel simply calls them to serve the LORD to fall back into obedience with God.
If you will not listen to the voice of the LORD...: Again, Samuel puts a choice before Israel. God has put a fork in the road. On one side is submission to God and obedience; on the other side is rebellion and disobedience. If the nation of Israel chooses the wrong path, they can trust God will not bless them.
As it was against your fathers: Every individual generation is tempted to thing of itself as a special exception. They know of "the righteous acts of the LORD" in the previous generations; yet, somehow, they feel that they are the exception regarding God's correction and judgment. Samuel reminds the nation of Israel that they were not any different from their fathers. Moreover, God would not deal with them any differently than He did with their fathers.
3. (1 Sam 12:16-18) God confirms Samuel's word with a sign
"Even now, take your stand and see this great thing which the LORD will do before your eyes. Is it not the wheat harvest today? I will call to the LORD, that He may send thunder and rain. Then you will know and see that your wickedness is great which you have done in the sight of the LORD by asking for yourselves a king." So Samuel called the LORD, and the LORD sent thunder and rain that day; and all the people greatly feared the LORD and Samuel.
Is it not the wheat harvest today: In the land of Israel, the normal weather patterns have rain in the spring of the year, ending around the end of April, and rain in the fall of the year, beginning around October or November. The wheat harvest is between the middle of May and the middle of June. Thus, rain during this time of year is extremely rare. "Rain in harvest" served as a figure of speech for something which was an anomaly. ("Like snow in summer and like rain in harvest, so honor is not fitting for a fool" Proverbs 26:1.) Rain falling during the time of harvest had the potential to severely damage or completely destroy that year's wheat harvest.
I will call to the LORD: Samuel is a mighty man of prayer. Over and over again in the Book of First Samuel, we read of Samuel calling to God, and God answering Samuel's prayer. It is no surprise that again Samuel uses prayer to entreat the LORD'S favor.
The LORD sent thunder and rain that day and all the people greatly feared the LORD and Samuel: It is easy to see that during a time of usual drought, receiving heavy rain and thunder after Samuel said he would ask God for these as signs would instill great fear among the people. Besides the unusual weather, the threat of losing their wheat harvest must have greatly terrified the people. The nation of Israel again and again made bad choices demanding for themselves a king. Perhaps after these weather signs, the people might chose to become obedient and turn back to God
4. (1 Sam 12:19) Israel sees their sin of desiring a king
Then all the people said to Samuel, "Pray for your servants to the LORD your God, so that we may not die, for we have added to all our sins this evil by asking for ourselves a king."
Pray for your servants: Samuel just proved that he was a might man of prayers. Upon seeing God's abundant power in the thunder and rain, Israel now knew how much they needed prayer. It made sense to ask Samuel to pray for them.
We have added to all our sins this evil by asking for ourselves a king: Finally, Israel recognized their sin of wanting a king. If only they had seen their folly back in 1 Samuel 8, when Samuel first warned them. Now, they are stuck with a king; yet, God can still turn it for good if Israel will repent and seek the LORD.
4. (1 Sam 12:20-25) Samuel exhorts Israel to walk right with the LORD today.
Samuel said to the people, "Do not fear. You have committed all this evil, yet do not turn aside from following the LORD, but serve the LORD with all your heart. You must not turn aside, for then you would go after futile things which can not profit or deliver, because they are futile. For the LORD will not abandon His people on account of His great name, because the LORD has been pleased to make you a people for Himself. Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; but I will instruct you in the good and right way. Only fear the LORD and serve Him in truth with all your heart; for consider what great things He has done for you. But if you still do wickedly, both you and your king will be swept away."
You have committed all this evil, yet do not turn aside from following the LORD, but serve the LORD with all your heart: Samuel does not minimize Israel's sin. Yet, he does not want them to dwell on the past in which Israel sinned by asking for a king. Instead, he encourages Israel to turn to the LORD. Israel cannot do anything to change what they have done in the past, and they cannot serve God tomorrow. In the present, all they can do is turn to the LORD and serve Him.
Serve the LORD with all your heart: Here, Samuel reminds the nation of Israel of one of their most important duties given in the Torah. This phrase is part of the Shema, one of only two prayers that are specifically commanded in the Torah. (The other is Birkat Ha-Mazon, grace after meals.) It is the oldest fixed daily prayer in Judaism, recited morning and night since ancient times. "Serve the LORD with all your heart" would have immediately reminded the nation of Israel of their duty to God and the precious words of their daily prayer, the Shema. "Hear, O Israel! The LORD is our God, the LORD is one! You shall love the LORD your God with all your heart and with all your soul and with all your might. These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. You shall bind them as a sign on your hand and they shall be as frontals on your forehead. You shall write them on the doorposts of your house and on your gates" Deuteronomy 6:4-9.)
Then you would go after futile things which can not profit or deliver: The word futile here is the Hebrew word "tohu". It is first used in the Bible in Genesis 1:1 and is there translated "without form". It simply mean anything empty and void. It is often used, as it is here, for an idol. Isaiah uses the Hebrew word "tohu" to describe the makers of idols as empty people: "Those who fashion a graven image are all of them futile ("tohu"), and their precious things are of no profit; even their own witnesses fail to see or know, so that they will be put to shame" Isaiah 44:9. The word is used again at the end of the verse: "which (idols) cannot profit or deliver, because they are "tohu".
The LORD will not abandon His people on account of His great name: God does not preserve and deliver Israel for their righteousness. No. Instead, God delivers Israel from many trials and tribulations to preserve His own honor. If God did not deliver His chosen people, other nations would say God is not able to deliver His people from the hand of the enemy. This same theme is seen over and over again in the Bible. One of the best examples is when Israel makes a golden calf. Moses entreats the LORD not to destroy His people based on His name's sake. "The LORD said to Moses, 'I have seen this people, and behold, they are an obstinate people. Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation.' Then Moses entreated the LORD his God, and said, 'O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying, "With evil intent He brought them out to kill them in the mountains and to destroy them from the face of the earth"? Turn from Your burning anger and change Your mind about doing harm to Your people. Remember Abraham, Isaac and Israel, Your servants to whom You swore by Yourself, and said to them, "I will multiply your descendants as the stars of the heavens, and all this land of which I have spoke I will give to your descendants, and they shall inherit it forever."' So the LORD changed His mind about the harm which He said He would do to His people" (Exodus 32:9-14).
The LORD has been pleased to make you a people for Himself: Out of God's own free grace, He chose Israel to be His people. Their election had nothing to do with their own conduct. God had chosen Israel not for its own sake, but for a special purpose. "For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. The LORD did not set His love on you not choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the LORD your God, the faithful God, who keeps His covenant and His lovingkindness to a thousandth generation with those who love Him and keep His commandments; but repays those who hate Him to their faces, to destroy them; He will not delay with him who hates Him, He will repay Him to his face. Therefore, you shall keep the commandment and the statues and the judgments which I am commanding you today, to do them" (Deuteronomy 7:6-11).
Far be it from me that I should sin against the LORD by ceasing to pray for you: Samuel knew that the best thing he could do for Israel was to pray for them. His words make no difference if the LORD did not work in their hearts. The best way to promote the works of the LORD in their hearts was through prayer. Samuel could have felt hurt that the people had rejected him, his sons and the LORD as leaders over the nation of Israel. He could have been bitter against the people and refused to pray for them. But, as we have seen over and over again, Samuel is a more godly man than that. Instead of wallowing in his heartache, Samuel does what is best for the nation--unceasing prayer.
This statement of Samuel's makes it clear--it is a sin for a leader of God's people to stop praying for them. It is the most basic of his duties as their leader. If it is a sin to stop praying, how much worse must it be to even fail to start praying? The blessing of unceasing prayer is not the property of the leader or teacher alone. All can and must share in it.
I will instruct you in the good and right way: Samuel wants to people of Israel to know that even as he steps back and allows Saul to emerge as their leader, he will not forsake Israel. He will continue to lead and to serve them, but more in a spiritual way through prayer and teaching. This was a far higher office than that of a rule. Not only was Samuel earnest in discharging this prophetic office of teaching, but he made provision for a supply of teachers and preachers for all future time by founding the schools of the prophets.
Only fear the LORD...for consider what great things He has done for you: All our service, all our obedience, all our love for God should be put in this context. We serve God because He has done great things for us. We should not serve God so as to persuade Him to do great things for us. He has done the great things and asks us to receive they by faith. In our Christian lives, it is often easy to lose this perspective; then, everything becomes distorted. Many people tend to magnify their problems and lose sight of what great things He has done for us.
But if you still do wickedly, both you and your king will be swept away: This warning became the sad legacy of Israel when they were conquered and taken away from their homeland as captives.
Saturday, August 12, 2017
1 Samuel Chapter 12 Part One (Verses 1-12)
SAMUEL'S SPEECH AT SAUL'S CORONATION
A. Testimony to Samuel's integrity
1. (1 Sam 12:1-3) Samuel talks about his leadership over Isreal
Then Samuel said to all Israel, "Behold, I have listened to your voice all that you said to me and I have appointed a king over you. Now, here is the king walking before you, but I am old and gray, and behold my sons are with you. And I have walked before you from my youth even to this day. Here I am; bear witness against me before the LORD and His anointed. Whose ox have I taken, or whose donkey have I taken, or whom have I defrauded? Whom have I oppressed, or from whose hand have I taken a bribe to blind the eyes with it? I will restore it to you."
Then Samuel said to all Israel: While the people were assembled together in Gilgal after the grand victory of Saul over the Ammonites in 1 Samuel 11, Samuel knew that the nation would now be looking to King Saul for leadership. Samuel is setting the stage for the transition of the nation of Israel from the leadership of Samuel as judge to Saul as king. Samuel judged Israel all the days of his life (1 Samuel 7:15), but now that a king was being raised up, Samuel's role would change an diminish. Samuel never officially "stepped down" from leading Israel as a judge; however, he did not allow his role to eclipse Saul and his role as king. In this way, Samuel showed himself as a godly man. He was willing to fade from the scene when God raised up another leader. Samuel did not cling to his position as judge, but allowed God to bring up another leader to rule Israel.
Now, here is the king walking before you: The nation of Israel now had someone to protect and lead the nation. Whereas, Samuel's role was to raise Israel's moral and religious life. The metaphor is taken from the position of the shepherd in the East, where he goes before his flock to guide and guard them. The king's office would include the following duties: guiding and governing the people, and leading them in war. From henceforth, the nation of Israel must accept King Saul's authority on all occasions, not merely in times of great emergencies. Both the king and the people must understand that the days of when Saul could quietly follow his old pursuits of life on his father's farm were now in the past. Saul must lead, and the nation of Israel must follow.
I am old and grey, and behold my sons are with you: Samuel refers to the two reasons alleged by the elders in Ramah for asking for a king--his age and the misgovernment of his sons. In 1 Samuel 8:1-5, Samuel was challenged to take his sons out of leadership in Israel because they were not godly men. Although it must have been extremely difficult to yield to this request, Samuel did it. The words "my sons are with you" are proof of Samuel's actions. Samuel's sons are now simply part of the assembly of Israel and are not part of Israel's leadership with Samuel.
I have walked before you from my youth even to this day: Samuel's life had been constantly before the public from his very early days. The details of his life were well-known--his early consecration to sanctuary service, the "word of the LORD" came directly to him while he was still a boy, his recognition by the people directly afterwards as a prophet, then his unwearied work during the dark days which followed the fall of Shiloh. It was indeed a very public life. He would now have the nation of Israel (now that they had rejected his rule) think over his long busy life for a moment.
Here I am: Samuel puts himself on trial. The people of Israel are the accusers. God and His representative Saul are the judges. Samuel wanted the nation of Israel to know that he passed a good legacy of leadership to the new King Saul. He wanted Israel to recognize that he did not hand Saul a mess to clean up. If Saul proved to be a poor leader, no one could say it was from Samuel's bad example.
His anointed: "His anointed" is the Hebrew word "mashiach" which is often translated into English as "messiah". The title "messiah" had been given to the office of the high priest. ("If the anointed priest sins so as the bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he had committed" Leviticus 4:3.) But, this is the earliest instance of the king of Israel bearing the title of "messiah", and thus, it typifies the true Messiah as a King.
Whom have I oppressed: Whom have I wronged either by fraud and false accusation or by might and power.
From whose hand have I taken a bride: Literally, the Hebrew reads "the price of redemption". This was the price paid (i.e., ransom) to redeem an unjust and lost cause or person from the righteous sentence which they deserved. ("If a ransom is demanded of him, then he shall give for the redemption of his life whatever is demanded of him" Exodus 21:30.) The bribe alludes to the practice common in the East of giving a judge a gift (usually of money) to buy his favor, and thus a criminal who had financial means was often able to escape his punishment.
To blind the eyes with: This phrase is used of one who averts his eyes; one who ignores what is right in favor of taking a bribe. God warns against this in Exodus 23:8: "You shall not take a bribe, for a bribe blinds that clear-sighted and subverts the cause of the just." A very similar warning is given by God in Deuteronomy 16:19: "You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous."
I will restore it to you: It seems as if Samuel meant, "I may have wronged someone without knowing it. If that is the case, please state it now so that I can make it right." Samuel does not want to leave any unfinished business. This is yet another example of Samuel's humble heart.
2. (1 Sam 12:4-5) Israel affirms the blameless leadership of Samuel
They said, "You have not defrauded us or oppressed us or taken anything from any man's hand." He said to them, "The LORD is witness against you, and His anointed is witness this day that you have found nothing in my hand." And they said, "He is witness."
You have not defrauded us or oppressed us: Samuel had done them no harm, neither publicly or privately, by fraud of by force.
Taken anything from any man's hand: Samuel had not taken a gift, present or bribe from the people. Israel knew that Samuel was a good, godly leader. He did not lead them for what he could get from them, but for what he could give to them.
The LORD is witness against you: Samuel again calls the Eternal in the heavens and His anointed king to witness what the people have just acknowledged concerning his just rule. All parties agreed that Samuel led Israel well. If Israel were to later accuse Samuel of wrong, he could call them back to what they said here as a "witness against them". Moreover, if Israel ever tried to blame Saul's problems on Samuel, what they said here would be a "witness against them"
B. Samuel challenges Israel to serve God under their new king
1. (1 Sam 12:6-12) Samuel give a brief history lesson
Then Samuel said to the people, "It is the LORD who appointed Moses and Aaron and who brought your fathers up from the land of Egypt. So now, take your stand, that I may plead with you before the LORD concerning all the righteous acts of the LORD which He did for you and your fathers. When Jacob went into Egypt and your fathers cried out to the LORD, then the LORD sent Moses and Aaron who brought your fathers out of Egypt and settled them in the place. But they forgot the LORD their God, so He sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines and into the hand of the king Moab, and they fought against them. They cried out to the LORD and said, 'We have sinned because we have forsaken the LORD and have served the Baals and Ashtaroth; but now deliver us from the hands of our enemies, and we will serve You.' Then the LORD sent Jerubaal and Bedan and Jephthah and Samuel, and delivered you from the hands of your enemies all around, so that you lived in security. When you saw that Nahash the king of the sons of Ammon came against you, you said to me, 'No, but a king shall reign over us,' although the LORD your God was your king."
Then Samuel said to the people: Having cleared and established his own character, Samuel proceeds to lay before the people some of the great things God has done for them in times past and down to the present time.
It is the LORD who appointed Moses and Aaron: It is the LORD who advanced Moses and Aaron. He raised them from a low estate. Moses was in the foreign country of Midian while Aaron was in bondage in Egypt. Yet, God raised these two brothers up to be deliverers, guides and governors of His people Israel.
Who brought your fathers up from the land of Egypt: The Exodus is mentioned in this and many places in these ancient records of the people as the great call of love by which God brings His people from a land of bondage into the Promised land--a land flowing with milk and honey.
So now, take your stand: The figure of a trial continues, but the relation of the parties is changed. Samuel is now the accuser, and Israel the defendant.
The righteous acts of the LORD: In this remembrance of God's work from the time of the Exodus until the present day, Samuel focuses not on the history of Israel, but on the history of "the righteous acts of the LORD".
When Jacob went into Egypt: Jacob traveled with his family into Egypt to see his son Joseph. They dwelt there many years and at length were oppressed by the Egyptians and brought into hard bondage.
Then the LORD sent Moses and Aaron who brought your fathers out of Egypt: After various messages carried by Moses and Aaron from the LORD to the Pharaoh of Egypt, and after many signs and wonders performed by Aaron and Moses, at last, Pharaoh allowed the Israelites to leave Egypt.
And settled them in this place: The land of Canaan is meant here. Moses and Aaron lead the Israelites through the Red Sea, guided them through the wilderness and Moses accompanied them to the border of Canaan. (Ultimately, Joshua, the successor to Moses, leads Israel into the land of Canaan and conquers the land for them. But it was through Aaron and Moses that the nation of Israel was lead to the Promised Land.) Israel should remember that their salvation from slavery and the new life God gave them in the Promised Land was one of "the righteous acts of the LORD".
But they forgot the LORD their God: Through idolatry and immorality, Israel acted in rebellion against the government of their Invisible King. They were subsequently punished by the withdrawal of the Divine protection.
He sold them into the hand of Sisera: God's abandonment of His people to their enemies is described as a figure of sale, just as the deliverance of them is called redemption or buying back. ("The anger of the LORD burned against Israel, and He gave them into the hands of the plunderers who plundered them; and He sold them into the hands of their enemies around them, so that they could no longer stand before their enemies" Judges 2:14. "Then the anger of the LORD was kindled against Israel so that He sold them into the hands of Cushan-rishathaim King of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years" Judges 3:8.)
The three chief oppressors of Israel during the period of the Judges is mentioned.
(1) The Canaanites who were led by Sisera, general of the army of King Jabin. Their chief city was Hazor (which means stronghold) situated on the high ground west of Lake Merom. This oppression lasted twenty years. (See Judges 4:5).
(2) The Philistines. The Philistines dwelt among the Israelites, were the most formidable foes to the chosen people for a long series of years. (See Judges 3:31, Judges 10:7, Judges 13:1) It was owing especially to these Philistines that for so long a period of such slow progress in wealth and civilization was made in Israel. The advancement of the nation of Israel, from the days of Samuel, who the first to defeat the Philistines, was quite rapid. In an incredibly short period of time, Israel changed from a poor agricultural society to a highly-cultured wealthy and powerful nation. This rapid progress was owing to the complete subjugation of the Philistines under the rule of Samuel, Saul and David.
(3) The Moabites. The king of Moab is Eglon, who was slain by Ehud. (See Judges 3)
Israel should remember how God allowed a disobedient Israel to be dominated by their enemies, as a chastisement, intended to bring them to repentance. We should recognize chastisement as one of "the righteous acts of the LORD". His discipline is just as righteous as His deliverance.
They cried out to the LORD: As soon as they were convicted of the sin and rebellion, and accused themselves and returned to their invisible King. God full of pity and tender compassion forgave them and sent them quick deliverance. This was one of "the righteous acts of the LORD".
Baals and Ashtaroth: See commentary on 1 Samuel 7:3.
Jerubaal: This was another name for Gideon. ("They said to one another, 'Who did this thing?' And when they searched about and inquired, they said, 'Gideon, the son of Joash did this thing.' Therefore on that day he named him Jerubaal, that is to say, 'Let Baal contend against him,' because he had torn down his altar" Judges 6:29, 32.)
Bedan: The name Bedan does not occur in the Book of Judges. Perhaps he was a known delivered in their time but not recorded in the Book of Judges. The Septuagint and Syriac versions read instead of Bedan, Barak. The letters forming these two names in Hebrew are very similar, and a scribe might easily have written one for the other. The famous Hebrew commentator Kimchi suggests that Bedan is written for Ben-Dan, the son of Dan the Danite, that is Samson.
When you saw that Nahash the king of the sons of Ammon: From this it appears that Nahash had levied war against Israel for some time before he came aginst them at Jabesh-Gilead, as mentioned in 1 Samuel Chapter 11. They took occasion for Nahash's first threat of war to demand a king. They were impatient and fearful to wait for God to raise them up a deliverer, or to command Samuel, who was their judge, to go out and fight against Nahash and the Ammonites.
Although the LORD your God was your king: That is, when God was your king and governor, who was willing and able to deliver you. If they had cried to Him as their ancestors before them had done, they would not have needed any other king. The desire of another king was a reproach against God.
A. Testimony to Samuel's integrity
1. (1 Sam 12:1-3) Samuel talks about his leadership over Isreal
Then Samuel said to all Israel, "Behold, I have listened to your voice all that you said to me and I have appointed a king over you. Now, here is the king walking before you, but I am old and gray, and behold my sons are with you. And I have walked before you from my youth even to this day. Here I am; bear witness against me before the LORD and His anointed. Whose ox have I taken, or whose donkey have I taken, or whom have I defrauded? Whom have I oppressed, or from whose hand have I taken a bribe to blind the eyes with it? I will restore it to you."
Then Samuel said to all Israel: While the people were assembled together in Gilgal after the grand victory of Saul over the Ammonites in 1 Samuel 11, Samuel knew that the nation would now be looking to King Saul for leadership. Samuel is setting the stage for the transition of the nation of Israel from the leadership of Samuel as judge to Saul as king. Samuel judged Israel all the days of his life (1 Samuel 7:15), but now that a king was being raised up, Samuel's role would change an diminish. Samuel never officially "stepped down" from leading Israel as a judge; however, he did not allow his role to eclipse Saul and his role as king. In this way, Samuel showed himself as a godly man. He was willing to fade from the scene when God raised up another leader. Samuel did not cling to his position as judge, but allowed God to bring up another leader to rule Israel.
Now, here is the king walking before you: The nation of Israel now had someone to protect and lead the nation. Whereas, Samuel's role was to raise Israel's moral and religious life. The metaphor is taken from the position of the shepherd in the East, where he goes before his flock to guide and guard them. The king's office would include the following duties: guiding and governing the people, and leading them in war. From henceforth, the nation of Israel must accept King Saul's authority on all occasions, not merely in times of great emergencies. Both the king and the people must understand that the days of when Saul could quietly follow his old pursuits of life on his father's farm were now in the past. Saul must lead, and the nation of Israel must follow.
I am old and grey, and behold my sons are with you: Samuel refers to the two reasons alleged by the elders in Ramah for asking for a king--his age and the misgovernment of his sons. In 1 Samuel 8:1-5, Samuel was challenged to take his sons out of leadership in Israel because they were not godly men. Although it must have been extremely difficult to yield to this request, Samuel did it. The words "my sons are with you" are proof of Samuel's actions. Samuel's sons are now simply part of the assembly of Israel and are not part of Israel's leadership with Samuel.
I have walked before you from my youth even to this day: Samuel's life had been constantly before the public from his very early days. The details of his life were well-known--his early consecration to sanctuary service, the "word of the LORD" came directly to him while he was still a boy, his recognition by the people directly afterwards as a prophet, then his unwearied work during the dark days which followed the fall of Shiloh. It was indeed a very public life. He would now have the nation of Israel (now that they had rejected his rule) think over his long busy life for a moment.
Here I am: Samuel puts himself on trial. The people of Israel are the accusers. God and His representative Saul are the judges. Samuel wanted the nation of Israel to know that he passed a good legacy of leadership to the new King Saul. He wanted Israel to recognize that he did not hand Saul a mess to clean up. If Saul proved to be a poor leader, no one could say it was from Samuel's bad example.
His anointed: "His anointed" is the Hebrew word "mashiach" which is often translated into English as "messiah". The title "messiah" had been given to the office of the high priest. ("If the anointed priest sins so as the bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he had committed" Leviticus 4:3.) But, this is the earliest instance of the king of Israel bearing the title of "messiah", and thus, it typifies the true Messiah as a King.
Whom have I oppressed: Whom have I wronged either by fraud and false accusation or by might and power.
From whose hand have I taken a bride: Literally, the Hebrew reads "the price of redemption". This was the price paid (i.e., ransom) to redeem an unjust and lost cause or person from the righteous sentence which they deserved. ("If a ransom is demanded of him, then he shall give for the redemption of his life whatever is demanded of him" Exodus 21:30.) The bribe alludes to the practice common in the East of giving a judge a gift (usually of money) to buy his favor, and thus a criminal who had financial means was often able to escape his punishment.
To blind the eyes with: This phrase is used of one who averts his eyes; one who ignores what is right in favor of taking a bribe. God warns against this in Exodus 23:8: "You shall not take a bribe, for a bribe blinds that clear-sighted and subverts the cause of the just." A very similar warning is given by God in Deuteronomy 16:19: "You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous."
I will restore it to you: It seems as if Samuel meant, "I may have wronged someone without knowing it. If that is the case, please state it now so that I can make it right." Samuel does not want to leave any unfinished business. This is yet another example of Samuel's humble heart.
2. (1 Sam 12:4-5) Israel affirms the blameless leadership of Samuel
They said, "You have not defrauded us or oppressed us or taken anything from any man's hand." He said to them, "The LORD is witness against you, and His anointed is witness this day that you have found nothing in my hand." And they said, "He is witness."
You have not defrauded us or oppressed us: Samuel had done them no harm, neither publicly or privately, by fraud of by force.
Taken anything from any man's hand: Samuel had not taken a gift, present or bribe from the people. Israel knew that Samuel was a good, godly leader. He did not lead them for what he could get from them, but for what he could give to them.
The LORD is witness against you: Samuel again calls the Eternal in the heavens and His anointed king to witness what the people have just acknowledged concerning his just rule. All parties agreed that Samuel led Israel well. If Israel were to later accuse Samuel of wrong, he could call them back to what they said here as a "witness against them". Moreover, if Israel ever tried to blame Saul's problems on Samuel, what they said here would be a "witness against them"
B. Samuel challenges Israel to serve God under their new king
1. (1 Sam 12:6-12) Samuel give a brief history lesson
Then Samuel said to the people, "It is the LORD who appointed Moses and Aaron and who brought your fathers up from the land of Egypt. So now, take your stand, that I may plead with you before the LORD concerning all the righteous acts of the LORD which He did for you and your fathers. When Jacob went into Egypt and your fathers cried out to the LORD, then the LORD sent Moses and Aaron who brought your fathers out of Egypt and settled them in the place. But they forgot the LORD their God, so He sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines and into the hand of the king Moab, and they fought against them. They cried out to the LORD and said, 'We have sinned because we have forsaken the LORD and have served the Baals and Ashtaroth; but now deliver us from the hands of our enemies, and we will serve You.' Then the LORD sent Jerubaal and Bedan and Jephthah and Samuel, and delivered you from the hands of your enemies all around, so that you lived in security. When you saw that Nahash the king of the sons of Ammon came against you, you said to me, 'No, but a king shall reign over us,' although the LORD your God was your king."
Then Samuel said to the people: Having cleared and established his own character, Samuel proceeds to lay before the people some of the great things God has done for them in times past and down to the present time.
It is the LORD who appointed Moses and Aaron: It is the LORD who advanced Moses and Aaron. He raised them from a low estate. Moses was in the foreign country of Midian while Aaron was in bondage in Egypt. Yet, God raised these two brothers up to be deliverers, guides and governors of His people Israel.
Who brought your fathers up from the land of Egypt: The Exodus is mentioned in this and many places in these ancient records of the people as the great call of love by which God brings His people from a land of bondage into the Promised land--a land flowing with milk and honey.
So now, take your stand: The figure of a trial continues, but the relation of the parties is changed. Samuel is now the accuser, and Israel the defendant.
The righteous acts of the LORD: In this remembrance of God's work from the time of the Exodus until the present day, Samuel focuses not on the history of Israel, but on the history of "the righteous acts of the LORD".
When Jacob went into Egypt: Jacob traveled with his family into Egypt to see his son Joseph. They dwelt there many years and at length were oppressed by the Egyptians and brought into hard bondage.
Then the LORD sent Moses and Aaron who brought your fathers out of Egypt: After various messages carried by Moses and Aaron from the LORD to the Pharaoh of Egypt, and after many signs and wonders performed by Aaron and Moses, at last, Pharaoh allowed the Israelites to leave Egypt.
And settled them in this place: The land of Canaan is meant here. Moses and Aaron lead the Israelites through the Red Sea, guided them through the wilderness and Moses accompanied them to the border of Canaan. (Ultimately, Joshua, the successor to Moses, leads Israel into the land of Canaan and conquers the land for them. But it was through Aaron and Moses that the nation of Israel was lead to the Promised Land.) Israel should remember that their salvation from slavery and the new life God gave them in the Promised Land was one of "the righteous acts of the LORD".
But they forgot the LORD their God: Through idolatry and immorality, Israel acted in rebellion against the government of their Invisible King. They were subsequently punished by the withdrawal of the Divine protection.
He sold them into the hand of Sisera: God's abandonment of His people to their enemies is described as a figure of sale, just as the deliverance of them is called redemption or buying back. ("The anger of the LORD burned against Israel, and He gave them into the hands of the plunderers who plundered them; and He sold them into the hands of their enemies around them, so that they could no longer stand before their enemies" Judges 2:14. "Then the anger of the LORD was kindled against Israel so that He sold them into the hands of Cushan-rishathaim King of Mesopotamia; and the sons of Israel served Cushan-rishathaim eight years" Judges 3:8.)
The three chief oppressors of Israel during the period of the Judges is mentioned.
(1) The Canaanites who were led by Sisera, general of the army of King Jabin. Their chief city was Hazor (which means stronghold) situated on the high ground west of Lake Merom. This oppression lasted twenty years. (See Judges 4:5).
(2) The Philistines. The Philistines dwelt among the Israelites, were the most formidable foes to the chosen people for a long series of years. (See Judges 3:31, Judges 10:7, Judges 13:1) It was owing especially to these Philistines that for so long a period of such slow progress in wealth and civilization was made in Israel. The advancement of the nation of Israel, from the days of Samuel, who the first to defeat the Philistines, was quite rapid. In an incredibly short period of time, Israel changed from a poor agricultural society to a highly-cultured wealthy and powerful nation. This rapid progress was owing to the complete subjugation of the Philistines under the rule of Samuel, Saul and David.
(3) The Moabites. The king of Moab is Eglon, who was slain by Ehud. (See Judges 3)
Israel should remember how God allowed a disobedient Israel to be dominated by their enemies, as a chastisement, intended to bring them to repentance. We should recognize chastisement as one of "the righteous acts of the LORD". His discipline is just as righteous as His deliverance.
They cried out to the LORD: As soon as they were convicted of the sin and rebellion, and accused themselves and returned to their invisible King. God full of pity and tender compassion forgave them and sent them quick deliverance. This was one of "the righteous acts of the LORD".
Baals and Ashtaroth: See commentary on 1 Samuel 7:3.
Jerubaal: This was another name for Gideon. ("They said to one another, 'Who did this thing?' And when they searched about and inquired, they said, 'Gideon, the son of Joash did this thing.' Therefore on that day he named him Jerubaal, that is to say, 'Let Baal contend against him,' because he had torn down his altar" Judges 6:29, 32.)
Bedan: The name Bedan does not occur in the Book of Judges. Perhaps he was a known delivered in their time but not recorded in the Book of Judges. The Septuagint and Syriac versions read instead of Bedan, Barak. The letters forming these two names in Hebrew are very similar, and a scribe might easily have written one for the other. The famous Hebrew commentator Kimchi suggests that Bedan is written for Ben-Dan, the son of Dan the Danite, that is Samson.
When you saw that Nahash the king of the sons of Ammon: From this it appears that Nahash had levied war against Israel for some time before he came aginst them at Jabesh-Gilead, as mentioned in 1 Samuel Chapter 11. They took occasion for Nahash's first threat of war to demand a king. They were impatient and fearful to wait for God to raise them up a deliverer, or to command Samuel, who was their judge, to go out and fight against Nahash and the Ammonites.
Although the LORD your God was your king: That is, when God was your king and governor, who was willing and able to deliver you. If they had cried to Him as their ancestors before them had done, they would not have needed any other king. The desire of another king was a reproach against God.
Monday, August 7, 2017
1 Samuel Chapter 11 Part Two (Verses 9-15)
5. (1 Sam 11:9-11) The defeat of Nahash and the Ammonites
They said to the messengers who had come, "Thus you shall say to the men of Jabesh-Gilead, 'Tomorrow, by the time the sun is hot, you will have deliverance.'" So the messengers went and told the men of Jabesh; and they were glad. Then the men of Jabesh said, "Tomorrow we will come out to you, and you may do to us whatever seems good to you." The next morning Saul put the people in three companies; and they came into the midst of the camp at the morning watch and struck down the Ammonites until the heat of the day. Those who survived were scattered, so that no two of them were left together.
Tomorrow, by the time the sun is hot: The distance between Bezek and Jabesh-Gilead is about 20 miles. Saul would have probably marched most of the way that evening, and then stopping for food and sleep, would have continued his advance early the next morning.
Tomorrow we will come out to you: This message was intended to lull the Ammonites into a false sense of security. The Ammonites would assume that the men of Jabesh-Gilead had given up all hope of being delivered and would be unprepared for a military fight.
In three companies: In order to effectively rout the Ammonites, the men of Israel are divided up into three companies, which could then attack the Ammonites from three sides at once. This is a similar tactic which Gideon used to defeat Midian in Judges 7:16: "He [Gideon] divided the 300 men into three companies, and he put trumpets and empty pitchers into the hand of all them, with torches inside the pitchers."
The morning watch: The morning watch was the last of the three watches of the night, each lasting four hours. The first watch would be from 6 p.m. to 10 p.m. The second watch would be from 10 p.m. to 2 a.m. And the third watch would be from 2 a.m. to 6 a.m. Thus, the first onslaught of the men of Israel would have taken place sometime between 2 and 6 a.m.
Struck down the Ammonites...those who survived were scattered: Victory! Jabesh-Gilead was rescued from the cruel hands of Nahash and the Ammonites, and its inhabitants long remembered the debt of gratitude which they owed Saul. It was the men of Jabesh-Gilead who, at the risk of their lives, recovered the bodies of Saul and his sons from the Philistines and gave them an honorable burial (1 Samuel 31:11-13: "Now when the inhabitants of Jabesh-Gilead heard what the Philistines had done to Saul, all the valiant men rose and walked all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and they came to Jabesh and burned them there. They took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days.")
B. Saul's coronation
1. (1 Sam 11:12-13) Saul shows mercy to his former opponents
Then the people said to Samuel, "Who is he that said, 'Shall Saul reign over us?' Bring the men, that we may put them to death." But Saul said, "Not a man shall be put to death this day, for today the LORD has accomplished deliverance in Israel."
Then the people said to Samuel: Even after this glorious victory, the people turn to Samuel. It is doubtless that Samuel's presence and influence had great weight in gaining the obedience of the people to obey Saul's command (verse 7). It was to Samuel to whom the people looked to bring punishment to the men who had dared to question the wisdom of electing Saul as king.
Who is he that said, 'Shall Saul reign over us?': At this moment of great victory, the supported of Saul wanted to expose and kill those who did not support him as king (as described in 1 Samuel 10:27).
Not a man shall be put to death this day: This is a tremendously wise decision on Saul's part. Anything like a bloody vengeance would have been the start of future feuds and bitter feelings between the new king and the powerful families of the other tribes, who disliked and opposed the election of Saul as king. By this determined refusal to avenge the cruel hatred shown to him, Saul set a precedent for future kings, and showed how forgiving all past wrongs was a royal virtue.
Today the LORD has accomplished deliverance in Israel: It would have been so easy, after this incredible victory, for Saul to take credit for Israel's deliverance. Yet, Saul humbly acknowledges God and reminds Israel of God's mercy. Saul's words remind Israel that God had overlooked Israel's sins and had given them a glorious victory. In the same way, it was only right for Saul to forgive his neighbors' sins without bloodshed.
2. (1 Sam 11:14-15) Saul is accepted as king by the entire nation
Then Samuel said to the people, "Come and let us go to Gilgal and renew the kingdom there." So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they also offered sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.
Then Samuel said to the people: Samuel knew that the people of Israel were not entirely behind Saul when he was proclaimed as king at Mizpah (1 Samuel 10:24-27). Samuel wisely sees this time of victory as a strategic opportunity to "renew the kingdom".
Although Saul had been selected by God and anointed king, he had to prove himself before many would accept his reign as king. This is not necessarily a bad thing. It was understandable for some to say, "Let's see what kind of man Saul is before we follow his leadership." But once it was demonstrated, as it was in this chapter, it would have been wrong for the people to fail to support Saul.
Let us for to Gilgal: This was a well-known sanctuary and was situated in the Jordan River Valley near Jericho. It was also not far from Jabesh-Gilead. It would be natural to move from the bloody field of battle to the nearest religious spot to consecrate the king.
They made Saul king before the LORD in Gilgal: It wasn't that Saul was not king before this, but it is at Gilgal in which all the nation of Israel finally accepts Saul as their ruler. Saul was anointed king by Samuel in 1 Samuel 10:1 and recognized as king by much of the nation in 1 Samuel 10:24. But it is not until Saul demonstrates great leadership and rouses Israel to a stunning victory before all of Israel hail Saul as their king.
All the men of Israel rejoiced greatly: Indeed, after a great victory and all Israel finally being unfied by accepting Saul as their king, it was a great day of joy and celebration.
Concluding remarks: Saul lead Israel in battle, and God delivered Israel from the hands of Nahash and the Ammonites. But this chapter goes far deeper than just a triumphal win for Israel. It shows the strong and subtle temptations Saul had to overcome--pride, insecurity and revenge. As Saul becomes more and more success as a king, he must continue the inward battle, an inward battle which can only be won by being filled with the Spirit of the LORD and walking in that Spirit.
They said to the messengers who had come, "Thus you shall say to the men of Jabesh-Gilead, 'Tomorrow, by the time the sun is hot, you will have deliverance.'" So the messengers went and told the men of Jabesh; and they were glad. Then the men of Jabesh said, "Tomorrow we will come out to you, and you may do to us whatever seems good to you." The next morning Saul put the people in three companies; and they came into the midst of the camp at the morning watch and struck down the Ammonites until the heat of the day. Those who survived were scattered, so that no two of them were left together.
Tomorrow, by the time the sun is hot: The distance between Bezek and Jabesh-Gilead is about 20 miles. Saul would have probably marched most of the way that evening, and then stopping for food and sleep, would have continued his advance early the next morning.
Tomorrow we will come out to you: This message was intended to lull the Ammonites into a false sense of security. The Ammonites would assume that the men of Jabesh-Gilead had given up all hope of being delivered and would be unprepared for a military fight.
In three companies: In order to effectively rout the Ammonites, the men of Israel are divided up into three companies, which could then attack the Ammonites from three sides at once. This is a similar tactic which Gideon used to defeat Midian in Judges 7:16: "He [Gideon] divided the 300 men into three companies, and he put trumpets and empty pitchers into the hand of all them, with torches inside the pitchers."
The morning watch: The morning watch was the last of the three watches of the night, each lasting four hours. The first watch would be from 6 p.m. to 10 p.m. The second watch would be from 10 p.m. to 2 a.m. And the third watch would be from 2 a.m. to 6 a.m. Thus, the first onslaught of the men of Israel would have taken place sometime between 2 and 6 a.m.
Struck down the Ammonites...those who survived were scattered: Victory! Jabesh-Gilead was rescued from the cruel hands of Nahash and the Ammonites, and its inhabitants long remembered the debt of gratitude which they owed Saul. It was the men of Jabesh-Gilead who, at the risk of their lives, recovered the bodies of Saul and his sons from the Philistines and gave them an honorable burial (1 Samuel 31:11-13: "Now when the inhabitants of Jabesh-Gilead heard what the Philistines had done to Saul, all the valiant men rose and walked all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan, and they came to Jabesh and burned them there. They took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days.")
B. Saul's coronation
1. (1 Sam 11:12-13) Saul shows mercy to his former opponents
Then the people said to Samuel, "Who is he that said, 'Shall Saul reign over us?' Bring the men, that we may put them to death." But Saul said, "Not a man shall be put to death this day, for today the LORD has accomplished deliverance in Israel."
Then the people said to Samuel: Even after this glorious victory, the people turn to Samuel. It is doubtless that Samuel's presence and influence had great weight in gaining the obedience of the people to obey Saul's command (verse 7). It was to Samuel to whom the people looked to bring punishment to the men who had dared to question the wisdom of electing Saul as king.
Who is he that said, 'Shall Saul reign over us?': At this moment of great victory, the supported of Saul wanted to expose and kill those who did not support him as king (as described in 1 Samuel 10:27).
Not a man shall be put to death this day: This is a tremendously wise decision on Saul's part. Anything like a bloody vengeance would have been the start of future feuds and bitter feelings between the new king and the powerful families of the other tribes, who disliked and opposed the election of Saul as king. By this determined refusal to avenge the cruel hatred shown to him, Saul set a precedent for future kings, and showed how forgiving all past wrongs was a royal virtue.
Today the LORD has accomplished deliverance in Israel: It would have been so easy, after this incredible victory, for Saul to take credit for Israel's deliverance. Yet, Saul humbly acknowledges God and reminds Israel of God's mercy. Saul's words remind Israel that God had overlooked Israel's sins and had given them a glorious victory. In the same way, it was only right for Saul to forgive his neighbors' sins without bloodshed.
2. (1 Sam 11:14-15) Saul is accepted as king by the entire nation
Then Samuel said to the people, "Come and let us go to Gilgal and renew the kingdom there." So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they also offered sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.
Then Samuel said to the people: Samuel knew that the people of Israel were not entirely behind Saul when he was proclaimed as king at Mizpah (1 Samuel 10:24-27). Samuel wisely sees this time of victory as a strategic opportunity to "renew the kingdom".
Although Saul had been selected by God and anointed king, he had to prove himself before many would accept his reign as king. This is not necessarily a bad thing. It was understandable for some to say, "Let's see what kind of man Saul is before we follow his leadership." But once it was demonstrated, as it was in this chapter, it would have been wrong for the people to fail to support Saul.
Let us for to Gilgal: This was a well-known sanctuary and was situated in the Jordan River Valley near Jericho. It was also not far from Jabesh-Gilead. It would be natural to move from the bloody field of battle to the nearest religious spot to consecrate the king.
They made Saul king before the LORD in Gilgal: It wasn't that Saul was not king before this, but it is at Gilgal in which all the nation of Israel finally accepts Saul as their ruler. Saul was anointed king by Samuel in 1 Samuel 10:1 and recognized as king by much of the nation in 1 Samuel 10:24. But it is not until Saul demonstrates great leadership and rouses Israel to a stunning victory before all of Israel hail Saul as their king.
All the men of Israel rejoiced greatly: Indeed, after a great victory and all Israel finally being unfied by accepting Saul as their king, it was a great day of joy and celebration.
Concluding remarks: Saul lead Israel in battle, and God delivered Israel from the hands of Nahash and the Ammonites. But this chapter goes far deeper than just a triumphal win for Israel. It shows the strong and subtle temptations Saul had to overcome--pride, insecurity and revenge. As Saul becomes more and more success as a king, he must continue the inward battle, an inward battle which can only be won by being filled with the Spirit of the LORD and walking in that Spirit.
Monday, July 31, 2017
1 Samuel Chapter 11 Part One (Verses 1-8)
SAUL'S VICTORY AT JABESH-GILEAD
A. Saul's victory
1. (1 Sam 11:1-2) Nahash the Ammonite gives an ultimatum to an Israelite city
Now Nahash the Ammonite came up and besieged Jabesh-Gilead; and all the men of Jabesh said to Nahash, "Make a covenant with us and we will serve you." But Nahash the Ammonite said to them, "I will make it with you on this condition, that I will gouge out the right eye of every one of you, thus I will make it a reproach on all Israel."
Nahash the Ammonite: The name Nahash means serpent or snake. Nahash was the king of the nation of Ammon. ("When you saw that Nahash the king of the sons of Ammon came against you, you said to me, 'No, but a king shall reign over us,' although the LORD your God was your king" 1 Samuel 12:12.) Nahash's family was in some way related to King David. Using genealogy found in 2 Samuel 17:25 and 1 Chronicles 2:16-17, Abigail was the mother to Amasa and was the daughter (or perhaps grand-daughter) of Nahash. Abigail was the sister or half-sister of Zeruiah, David's aunt.
The Ammonites: South and east of the Israelite settlements on the eastern side of the Jordan River dwelt the Ammonites and the Moabites. The borders of their territories are unknown, but the Ammonites appear to have lived north and the Moabites south of the Arnon River. The Ammonites were a fierce marauding tribe. The Moabites were a settled and civilized nation. The Ammonites and Moabites were the offspring of Lot and his two daughters. The two nations were generally in an alliance against Israel. Twice during the period of the Judges, the Ammonites "oppressed Israel" (Judges 3:12-14; Judges 10:11). The Israelite Judge Jephthah attacked and greatly slaughtered the Ammonites. (See Judges 11:1-12:7 for more details.)
It is very likely that Nahash wanted to avenge the disgrace his people had suffered at the hands of Jephthah. Seeing the time as a favorable one--with the reigning judge, Samuel, old in age and no formal kingship had been established--Nahash seized the opportunity to invade Israel.
Jabesh-Gilead: Jabesh in the area of Gilead (part of the half tribe of Manasseh) was located on the east side of the Jordan River. Bashan was located to the north and Moab and Ammon were situated to the south and southeast.
We will serve you: The folks at Jabesh-Gilead were willing to offer themselves as subjects and to pay tribute to the Ammonites. The reason for this offer was that they saw no likelihood of relief from their fellow Israelites who lived far away on the other side of the Jordan River. At this time, the Israelites were a weak, divided nation.
I will gorge out the right eye of every one of you: Nahash made this demand for multiple reasons. First, it was to bring glory to himself by humiliating the men of Jabesh-Gilead and ultimately Israel. Half-blinding the men of Jabesh-Gilead would bring reproach on all Israel by making Israel look weak and unable to prevent such a covenant. Second, it would make the men of Jabesh-Gilead unable to fight in war. Using only one eye to see, depth perception is greatly reduced. In hand-to-hand combat, the men would not be able to see men coming from their right side. Usually, men used a shield to protect themselves. They would hold the shield over the left side of their body and fight only using his right eye and arm. Additionally, the ability to accurately shoot arrows would be lost due to the loss of depth perception.
2. (1 Sam 11:3) The elders of Jabesh-Gilead answer Nahash
The elders of Jabesh said to him, "Let us alone for seven days, that we may send messengers throughout the territory of Israel. Then, is there is no one to deliver us, we will come out to you."
Let us alone for seven days: It is very probable that Nahash granted this request out of a foolish self-confidence. Knowing the broken state of the nation of Israel, Nahash thought it was impossible for Jabesh-Gilead to find help in such a short time.
That we may send messengers through the territory of Israel: Nahash probably allowed the messenger to go for two reasons. First, he was confident Israel's was not unified and could not save Jabesh-Gilead. Second, by allowing the messengers to go through all Israel, Nahash made his name big and his reputation feared throughout the land of Israel.
3. (1 Sam 11:4-5) Saul hears of the plight of Jabesh-Gilead
Then the messengers came out to Gibeah of Saul and spoke these words in the hearing of the people, and all the people lifted up their voices and wept. Now behold, Saul was coming from the field behind the oxen, and he said, "What is the matter with the people that they weep?" So they related to him the words of the men of Jabesh.
Then the messengers came out to Gibeah: As the messengers spread the news throughout all Israel, they came to Gibeah. Gibeah, located in the territory of Benjamin, was not far from Jabesh-Gilead. Although Scripture is silent on the exact course of the the messengers, it might have been that the messengers headed straight toward Gibeah, knowing that there only hope might be in the newly appointed King Saul.
Saul was coming from the field: Although Saul was anointed king, there was nothing for him to do. Israel never had an earthly king, and there was no protocol for Saul to follow to set up a bureaucracy. Thus, after being publicly anointed king, Saul went back home and went back to work in the field.
They related to him to word of the men of Jabesh: It is interesting to note that Saul was not the first person the messengers told when they came to Gibeah. There seems to have been no established system of government; otherwise, the king would have been first to know of the threat against Jabesh-Gilead, instead of hearing it second hand.
4. (1 Sam 11:6-8) Zealous for Israel's cause, Saul angrily gathers an army
Then the Spirit of God came upon Saul mightily when he heard these words, and he became very angry. He took a yoke of oxen and cut them in pieces, and sent them throughout the territory of Israel by the hand of messengers, saying, "Whoever does not come out after Saul and after Samuel, so shall it be done to his oxen." Then the dread of the LORD feel on the people, and they came out as one man. He numbered them is Bezek; and the sons of Israel were 300,000 and the men of Judah 30,000.
The Spirit of God came upon Saul: The Hebrew for "came upon" describes a sudden and pervading impulse. Prevalent throughout the Book of Judges, this supernatural physical and mental vigor enabled Saul to act with extraordinary wisdom, valor and power to accomplish the difficult crisis which lie ahead of him.
He became very angry: Saul's anger was not out of personal offense or hurt, but it was Spirit-led. Scripture says we can "be angry and sin not" (Ephesians 4:26), but most of our anger is selfish. Saul's anger was out of a righteous concern for the LORD and His people.
He took a yoke of oxen and cut them in pieces: It is very likely these oxen were the ones with which Saul was just plowing the field (verse 5). It is also very probable that Saul cut the oxen into twelve pieces, one for each territory of Israel. A similar act is done in the Book of Judges chapter 19 verse 29 when a Levite cuts up his concubine into twelve pieces and sends her throughout Israel after she had been raped (and subsequently dies) by the men of Gibeah. Considering both stories involve the city of Gibeah and the cutting up an animal/human into pieces and sending it throughout Israel, I do believe we are to connect these two stories. The outcome of both stories is the arousal of Israel to assemble and fight a war. Saul's actions are perhaps the redemption of his city (Gibeah) and tribe of Benjamin from the heinous crime it committed in the past.
By the hand of the messengers: These messengers are the same messengers who came from Jabesh-Gibeah.
Whoever does not come out after Saul and after Samuel: It is interesting Saul includes Samuel in his decree to Israel. Samuel being well-known throughout Israel, probably gave more authority to Saul's words, considering he was newly elected and probably had gained little authority.
The dread of the LORD fell on the people: The arrival of hunks of freshly slain oxen meat seemed to have aroused the people of Israel to leave their homes and rally around Saul. The same Spirit of the LORD which had inspired Saul to rise to action was not giving strength and courage to the men of Israel to assemble to go to war.
Bezek: This village was in the tribe of Isaachar, in the plain of Jezreel, an open area well adapted for the assembling of a great multitude of people. It was within a day's march to Jabesh-Gilead.
The sons of Israel...the men of Judah: The separate numbering of Israel and Judah lead some commentators to believe that this part of First Samuel was written after the division of the nation of Israel into the northern and southern kingdoms. Others believe this is only an indication of Judah's tendency to isolate itself from the rest of Israel, which ultimately gave way to the later division of Israel. Regardless of the reason for the division, it is interesting to note that Judah (which also included the tribe of Benjamin) gave the same proportion of men for war as the other ten tribes.
A. Saul's victory
1. (1 Sam 11:1-2) Nahash the Ammonite gives an ultimatum to an Israelite city
Now Nahash the Ammonite came up and besieged Jabesh-Gilead; and all the men of Jabesh said to Nahash, "Make a covenant with us and we will serve you." But Nahash the Ammonite said to them, "I will make it with you on this condition, that I will gouge out the right eye of every one of you, thus I will make it a reproach on all Israel."
Nahash the Ammonite: The name Nahash means serpent or snake. Nahash was the king of the nation of Ammon. ("When you saw that Nahash the king of the sons of Ammon came against you, you said to me, 'No, but a king shall reign over us,' although the LORD your God was your king" 1 Samuel 12:12.) Nahash's family was in some way related to King David. Using genealogy found in 2 Samuel 17:25 and 1 Chronicles 2:16-17, Abigail was the mother to Amasa and was the daughter (or perhaps grand-daughter) of Nahash. Abigail was the sister or half-sister of Zeruiah, David's aunt.
The Ammonites: South and east of the Israelite settlements on the eastern side of the Jordan River dwelt the Ammonites and the Moabites. The borders of their territories are unknown, but the Ammonites appear to have lived north and the Moabites south of the Arnon River. The Ammonites were a fierce marauding tribe. The Moabites were a settled and civilized nation. The Ammonites and Moabites were the offspring of Lot and his two daughters. The two nations were generally in an alliance against Israel. Twice during the period of the Judges, the Ammonites "oppressed Israel" (Judges 3:12-14; Judges 10:11). The Israelite Judge Jephthah attacked and greatly slaughtered the Ammonites. (See Judges 11:1-12:7 for more details.)
It is very likely that Nahash wanted to avenge the disgrace his people had suffered at the hands of Jephthah. Seeing the time as a favorable one--with the reigning judge, Samuel, old in age and no formal kingship had been established--Nahash seized the opportunity to invade Israel.
Jabesh-Gilead: Jabesh in the area of Gilead (part of the half tribe of Manasseh) was located on the east side of the Jordan River. Bashan was located to the north and Moab and Ammon were situated to the south and southeast.
We will serve you: The folks at Jabesh-Gilead were willing to offer themselves as subjects and to pay tribute to the Ammonites. The reason for this offer was that they saw no likelihood of relief from their fellow Israelites who lived far away on the other side of the Jordan River. At this time, the Israelites were a weak, divided nation.
I will gorge out the right eye of every one of you: Nahash made this demand for multiple reasons. First, it was to bring glory to himself by humiliating the men of Jabesh-Gilead and ultimately Israel. Half-blinding the men of Jabesh-Gilead would bring reproach on all Israel by making Israel look weak and unable to prevent such a covenant. Second, it would make the men of Jabesh-Gilead unable to fight in war. Using only one eye to see, depth perception is greatly reduced. In hand-to-hand combat, the men would not be able to see men coming from their right side. Usually, men used a shield to protect themselves. They would hold the shield over the left side of their body and fight only using his right eye and arm. Additionally, the ability to accurately shoot arrows would be lost due to the loss of depth perception.
2. (1 Sam 11:3) The elders of Jabesh-Gilead answer Nahash
The elders of Jabesh said to him, "Let us alone for seven days, that we may send messengers throughout the territory of Israel. Then, is there is no one to deliver us, we will come out to you."
Let us alone for seven days: It is very probable that Nahash granted this request out of a foolish self-confidence. Knowing the broken state of the nation of Israel, Nahash thought it was impossible for Jabesh-Gilead to find help in such a short time.
That we may send messengers through the territory of Israel: Nahash probably allowed the messenger to go for two reasons. First, he was confident Israel's was not unified and could not save Jabesh-Gilead. Second, by allowing the messengers to go through all Israel, Nahash made his name big and his reputation feared throughout the land of Israel.
3. (1 Sam 11:4-5) Saul hears of the plight of Jabesh-Gilead
Then the messengers came out to Gibeah of Saul and spoke these words in the hearing of the people, and all the people lifted up their voices and wept. Now behold, Saul was coming from the field behind the oxen, and he said, "What is the matter with the people that they weep?" So they related to him the words of the men of Jabesh.
Then the messengers came out to Gibeah: As the messengers spread the news throughout all Israel, they came to Gibeah. Gibeah, located in the territory of Benjamin, was not far from Jabesh-Gilead. Although Scripture is silent on the exact course of the the messengers, it might have been that the messengers headed straight toward Gibeah, knowing that there only hope might be in the newly appointed King Saul.
Saul was coming from the field: Although Saul was anointed king, there was nothing for him to do. Israel never had an earthly king, and there was no protocol for Saul to follow to set up a bureaucracy. Thus, after being publicly anointed king, Saul went back home and went back to work in the field.
They related to him to word of the men of Jabesh: It is interesting to note that Saul was not the first person the messengers told when they came to Gibeah. There seems to have been no established system of government; otherwise, the king would have been first to know of the threat against Jabesh-Gilead, instead of hearing it second hand.
4. (1 Sam 11:6-8) Zealous for Israel's cause, Saul angrily gathers an army
Then the Spirit of God came upon Saul mightily when he heard these words, and he became very angry. He took a yoke of oxen and cut them in pieces, and sent them throughout the territory of Israel by the hand of messengers, saying, "Whoever does not come out after Saul and after Samuel, so shall it be done to his oxen." Then the dread of the LORD feel on the people, and they came out as one man. He numbered them is Bezek; and the sons of Israel were 300,000 and the men of Judah 30,000.
The Spirit of God came upon Saul: The Hebrew for "came upon" describes a sudden and pervading impulse. Prevalent throughout the Book of Judges, this supernatural physical and mental vigor enabled Saul to act with extraordinary wisdom, valor and power to accomplish the difficult crisis which lie ahead of him.
He became very angry: Saul's anger was not out of personal offense or hurt, but it was Spirit-led. Scripture says we can "be angry and sin not" (Ephesians 4:26), but most of our anger is selfish. Saul's anger was out of a righteous concern for the LORD and His people.
He took a yoke of oxen and cut them in pieces: It is very likely these oxen were the ones with which Saul was just plowing the field (verse 5). It is also very probable that Saul cut the oxen into twelve pieces, one for each territory of Israel. A similar act is done in the Book of Judges chapter 19 verse 29 when a Levite cuts up his concubine into twelve pieces and sends her throughout Israel after she had been raped (and subsequently dies) by the men of Gibeah. Considering both stories involve the city of Gibeah and the cutting up an animal/human into pieces and sending it throughout Israel, I do believe we are to connect these two stories. The outcome of both stories is the arousal of Israel to assemble and fight a war. Saul's actions are perhaps the redemption of his city (Gibeah) and tribe of Benjamin from the heinous crime it committed in the past.
By the hand of the messengers: These messengers are the same messengers who came from Jabesh-Gibeah.
Whoever does not come out after Saul and after Samuel: It is interesting Saul includes Samuel in his decree to Israel. Samuel being well-known throughout Israel, probably gave more authority to Saul's words, considering he was newly elected and probably had gained little authority.
The dread of the LORD fell on the people: The arrival of hunks of freshly slain oxen meat seemed to have aroused the people of Israel to leave their homes and rally around Saul. The same Spirit of the LORD which had inspired Saul to rise to action was not giving strength and courage to the men of Israel to assemble to go to war.
Bezek: This village was in the tribe of Isaachar, in the plain of Jezreel, an open area well adapted for the assembling of a great multitude of people. It was within a day's march to Jabesh-Gilead.
The sons of Israel...the men of Judah: The separate numbering of Israel and Judah lead some commentators to believe that this part of First Samuel was written after the division of the nation of Israel into the northern and southern kingdoms. Others believe this is only an indication of Judah's tendency to isolate itself from the rest of Israel, which ultimately gave way to the later division of Israel. Regardless of the reason for the division, it is interesting to note that Judah (which also included the tribe of Benjamin) gave the same proportion of men for war as the other ten tribes.
Sunday, July 23, 2017
1 Samuel Chapter 10 Part Two (Verses 17-27)
B. Saul proclaimed as king
1. (1 Sam 10:17-19) Samuel's speech to the nation before the appointment of Saul as king
Therefore Samuel called the people together to the LORD at Mizpah; and he said to the sons of Israel, "Thus says the LORD, the God of Israel, 'I brought Israel up from Egypt, and I delivered you from the hand of the Egyptians and from the power of all the kingdoms that were oppressing you.' But you have today rejected your God who delivers you from all your calamities and your distresses; yet you have said, 'No, but set a king over us!' Now therefore, present yourselves before the LORD by your tribes and by your clans."
Samuel called the people together to the LORD at Mizpah: Of all the places in which an assembly could be held, Mizpah is the place selected. Mizpah was the site of Samuel's triumphal prayer which invoked the LORD to fight the invading Philistines. (See 1 Samuel Chapter 7). Now as God is being rejected as Israel's king, it seems the Israelites are being reminded one last time (both in words and in the place in which they gather) that God has always fought for Israel and has always delivered Israel from the hands of their oppressors.
Thus says the LORD: Before proceeding to the election for king, Samuel again reminds Israel of its error and ingratitude in their rejecting God as their King for a carnal man. Under the present circumstances of Israel, the establishment of a mortal king seemed essential for the development of Israel as a powerful nation. However, such a change in leadership would not have been necessary had not the nation forsaken their own Eternal King, who in time past had saved them out of far greater dangers than any threatening them now. God gives Israel their desire for a king, but the change in acknowledged leadership would involve the loss of the higher blessedness for which the people of Israel had shown themselves to be utterly unworthy.
But you have today rejected your God: Once more, Samuel is directed to rebuke the people for their ingratitude and unbelief.
Present yourselves before the LORD by your tribes and by your clans: The nation of Israel was subdivided into tribes, of the tribes into families or clan, of the families into houses, of the houses into men. (The division of the nation of Israel is described in Joshua 7:14, when lots are cast to determine who sinned against God and caused the Israelites to be defeated at Ai: "In the morning then you shall come near by your tribes. And it shall be that the tribe which the LORD takes by lot shall come near by families, and the family which the LORD takes shall come near by households, and the household which the LORD takes shall come near man by man.")
2. (1 Sam 10:20-21a) Saul is selected by lot
Thus Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot. Then he brought the tribe of Benjamin near by its families, and the Matrite family was taken. And Saul the son of Kish was taken.
The tribe of Benjamin was taken by lot: If the Israelites would have known their own Scripture, they would have known that the tribe which was to rule Israel was Judah as promised by Abraham in his blessing his sons. ("The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples" Genesis 49:10.) However, God in His wrath, was giving Israel a fleshly king, a king whose lineage is not from the tribe of Judah.
And Saul the son of Kish was taken: Saul was already anointed king over Israel, but God did this to show the whole nation that Saul was God's chosen man. It is important to note that Saul did not become king by chance--the casting of lots did not just happened to call Saul to the throne. Instead, Saul was chosen to be king, which was conferred by the word of the LORD which Samuel spoke to Saul.
3. (1 Sam 10:21a-24) Saul is revealed to be the king
But when they looked for him, he could not be found. Therefore they inquired further of the LORD, "Has the man come here yet?" So the LORD said, "Behold, he is hiding himself by the baggage." So they ran and took him from there, and when he stood among the people, he was taller than any of the people from his shoulders upward. Samuel said to all the people, "Do you see him whom the LORD has chosen? Surely there is no one like him among all the people." So all the people shouted and said, "Long live the king!"
He could not be found: Having withdrawn himself out of modesty or fear, Saul declined the high authority of kingship. Although Saul already knew that he was God's choice for king, he would do his best to avoid courting any advancement and did not put himself forward to receive the office of king.
Therefore they inquired further of the LORD: Only Saul and Samuel, of all the people gathered that day at Mizpah, knew on whom the lot would fall. So certain was Saul, after the revelation and completion of the signs which Samuel proclaimed to Saul, that he would be chosen by sacred lot, that he drew back from waiting to hear the result and concealed himself among the baggage, tents and wagons of the vast assembly. A second Divine announcement was needed to reveal Saul's hiding place, and to force Saul to stand before the congregation.
He was taller than any of the people from his shoulders upward: Tall people are often revered as being majestic and invoke a sense of awe and fear in those around them. Saul, being tall, seemed to fit the bill of the image Israel had for their king.
There is no one like him among all the people: Stress is again laid on Saul's imposing statue as a natural qualification for king. Perhaps Samuel said this with a bit of sarcasm. He wanted Israel to see the king according to their fleshly desires. Saul looked like a king, but no one ever seemed to interview Saul or find out if Saul was indeed fit for the job. Instead, Israel latched on to Saul's comely appearance and rejoiced that now they had a king who looked like royalty.
Long live the king: Literally, the Hebrew reads, "Let the king live!" I like the French translation "Vive le Roi." In their desire for the image and pageantry of having a human king, Israel yearned to shout these words for a long time. They had long witnessed other nations having royal ceremonies and functions. Now, it was Israel's turn to enjoy these royal proceedings.
4. (1 Sam 10:25-27) The monarchy established
Then Samuel told the people the ordinances of the kingdom, and wrote them in the book and placed it before the LORD. And Samuel sent all the people away, each one to his house. Saul also went to his house at Gibeah; and the valiant men whose hearts God had touched went with him. But certain worthless men said, "How can this one deliver us?" And they despised him and did not bring him any present. But he kept silent.
Samuel told the people the manner of the kingdom: The laws and rules by which the king was to manage the land. It probably was a summary of the guidelines in Deuteronomy 17:14-20.
Wrote them in a book: It is possible that this important item was added to the book of the law kept by the side of the ark before the LORD. ("Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you" Deuteronomy 31:26.) This book contained not only the record of the Mosaic law (Exodus 24:7, Deuteronomy 28:61), but it also contained historical narratives (Exodus 17:14) and other records of importance such as the solemn renewal of the covenant at Shechem under Joshua (Joshua 24:26).
And Samuel sent all the people away: It is noteworthy that even after the formal election of Saul as king, it is Samuel who dismisses the assembly. Indeed, throughout the remainder of Samuel's life, whenever he appears on the scene, he is the principal person, occupying a position above the king or priest. However, after this time, Samuel makes relatively few public appearances. He seems to have entered retirement and only out of necessity, does he return back to the public eye for brief periods of time.
Saul also went to his house at Gibeah: At this time, there was no palace or capital. The only place for Saul to go was back home accompanied by a band of worthy men. Although God had called Saul to be king and lead the nation, yet, this was not something he could do alone. He needed "valiant men" around him "whose hearts God had touched".
They despised him: These malcontents were probably princes and leading men of the great tribes of Judah and Ephraim. They were probably displeased that the new king should be selected from the small and unimportant tribe of Benjamin. It is evident that Saul was a man of no special status. His early years had been spent in agriculture and working on his father's land in Gibeah.
Did not bring him any present: These gifts in the East were tokens of submission and homage. Not to offer them to Saul was tantamount to a deliberate and contemptuous rejection of his authority.
But he kept silent: The literal Hebrew is "He was a deaf man." Acting as though he had not heard the flippant remarks of the malcontents, Saul shows great self-control and self-denial. If Saul would have taken notice of this, he would have had to punish the offenders. Starting his tenure as king with an act of punishment would have been a bad way to start Saul's kingship.
Concluding Remarks: From the above, we see that Saul started with great promise. He was chosen and anointed by God, filled with the Holy Spirit, supported by Samuel (a great man of God), given gifts appropriate for royalty, enthusiastically supported by most of the nation, surrounded by valiant men whose hearts God had touched and was wise enough not to regard every doubter as an enemy. Despite all these great advantages, Saul's reign still ended badly. Saul had to choose between walking in the advantages God gave him or going his own way. The rest of the book of First Samuel reveals how Saul deals with this choice.
1. (1 Sam 10:17-19) Samuel's speech to the nation before the appointment of Saul as king
Therefore Samuel called the people together to the LORD at Mizpah; and he said to the sons of Israel, "Thus says the LORD, the God of Israel, 'I brought Israel up from Egypt, and I delivered you from the hand of the Egyptians and from the power of all the kingdoms that were oppressing you.' But you have today rejected your God who delivers you from all your calamities and your distresses; yet you have said, 'No, but set a king over us!' Now therefore, present yourselves before the LORD by your tribes and by your clans."
Samuel called the people together to the LORD at Mizpah: Of all the places in which an assembly could be held, Mizpah is the place selected. Mizpah was the site of Samuel's triumphal prayer which invoked the LORD to fight the invading Philistines. (See 1 Samuel Chapter 7). Now as God is being rejected as Israel's king, it seems the Israelites are being reminded one last time (both in words and in the place in which they gather) that God has always fought for Israel and has always delivered Israel from the hands of their oppressors.
Thus says the LORD: Before proceeding to the election for king, Samuel again reminds Israel of its error and ingratitude in their rejecting God as their King for a carnal man. Under the present circumstances of Israel, the establishment of a mortal king seemed essential for the development of Israel as a powerful nation. However, such a change in leadership would not have been necessary had not the nation forsaken their own Eternal King, who in time past had saved them out of far greater dangers than any threatening them now. God gives Israel their desire for a king, but the change in acknowledged leadership would involve the loss of the higher blessedness for which the people of Israel had shown themselves to be utterly unworthy.
But you have today rejected your God: Once more, Samuel is directed to rebuke the people for their ingratitude and unbelief.
Present yourselves before the LORD by your tribes and by your clans: The nation of Israel was subdivided into tribes, of the tribes into families or clan, of the families into houses, of the houses into men. (The division of the nation of Israel is described in Joshua 7:14, when lots are cast to determine who sinned against God and caused the Israelites to be defeated at Ai: "In the morning then you shall come near by your tribes. And it shall be that the tribe which the LORD takes by lot shall come near by families, and the family which the LORD takes shall come near by households, and the household which the LORD takes shall come near man by man.")
2. (1 Sam 10:20-21a) Saul is selected by lot
Thus Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot. Then he brought the tribe of Benjamin near by its families, and the Matrite family was taken. And Saul the son of Kish was taken.
The tribe of Benjamin was taken by lot: If the Israelites would have known their own Scripture, they would have known that the tribe which was to rule Israel was Judah as promised by Abraham in his blessing his sons. ("The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples" Genesis 49:10.) However, God in His wrath, was giving Israel a fleshly king, a king whose lineage is not from the tribe of Judah.
And Saul the son of Kish was taken: Saul was already anointed king over Israel, but God did this to show the whole nation that Saul was God's chosen man. It is important to note that Saul did not become king by chance--the casting of lots did not just happened to call Saul to the throne. Instead, Saul was chosen to be king, which was conferred by the word of the LORD which Samuel spoke to Saul.
3. (1 Sam 10:21a-24) Saul is revealed to be the king
But when they looked for him, he could not be found. Therefore they inquired further of the LORD, "Has the man come here yet?" So the LORD said, "Behold, he is hiding himself by the baggage." So they ran and took him from there, and when he stood among the people, he was taller than any of the people from his shoulders upward. Samuel said to all the people, "Do you see him whom the LORD has chosen? Surely there is no one like him among all the people." So all the people shouted and said, "Long live the king!"
He could not be found: Having withdrawn himself out of modesty or fear, Saul declined the high authority of kingship. Although Saul already knew that he was God's choice for king, he would do his best to avoid courting any advancement and did not put himself forward to receive the office of king.
Therefore they inquired further of the LORD: Only Saul and Samuel, of all the people gathered that day at Mizpah, knew on whom the lot would fall. So certain was Saul, after the revelation and completion of the signs which Samuel proclaimed to Saul, that he would be chosen by sacred lot, that he drew back from waiting to hear the result and concealed himself among the baggage, tents and wagons of the vast assembly. A second Divine announcement was needed to reveal Saul's hiding place, and to force Saul to stand before the congregation.
He was taller than any of the people from his shoulders upward: Tall people are often revered as being majestic and invoke a sense of awe and fear in those around them. Saul, being tall, seemed to fit the bill of the image Israel had for their king.
There is no one like him among all the people: Stress is again laid on Saul's imposing statue as a natural qualification for king. Perhaps Samuel said this with a bit of sarcasm. He wanted Israel to see the king according to their fleshly desires. Saul looked like a king, but no one ever seemed to interview Saul or find out if Saul was indeed fit for the job. Instead, Israel latched on to Saul's comely appearance and rejoiced that now they had a king who looked like royalty.
Long live the king: Literally, the Hebrew reads, "Let the king live!" I like the French translation "Vive le Roi." In their desire for the image and pageantry of having a human king, Israel yearned to shout these words for a long time. They had long witnessed other nations having royal ceremonies and functions. Now, it was Israel's turn to enjoy these royal proceedings.
4. (1 Sam 10:25-27) The monarchy established
Then Samuel told the people the ordinances of the kingdom, and wrote them in the book and placed it before the LORD. And Samuel sent all the people away, each one to his house. Saul also went to his house at Gibeah; and the valiant men whose hearts God had touched went with him. But certain worthless men said, "How can this one deliver us?" And they despised him and did not bring him any present. But he kept silent.
Samuel told the people the manner of the kingdom: The laws and rules by which the king was to manage the land. It probably was a summary of the guidelines in Deuteronomy 17:14-20.
Wrote them in a book: It is possible that this important item was added to the book of the law kept by the side of the ark before the LORD. ("Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you" Deuteronomy 31:26.) This book contained not only the record of the Mosaic law (Exodus 24:7, Deuteronomy 28:61), but it also contained historical narratives (Exodus 17:14) and other records of importance such as the solemn renewal of the covenant at Shechem under Joshua (Joshua 24:26).
And Samuel sent all the people away: It is noteworthy that even after the formal election of Saul as king, it is Samuel who dismisses the assembly. Indeed, throughout the remainder of Samuel's life, whenever he appears on the scene, he is the principal person, occupying a position above the king or priest. However, after this time, Samuel makes relatively few public appearances. He seems to have entered retirement and only out of necessity, does he return back to the public eye for brief periods of time.
Saul also went to his house at Gibeah: At this time, there was no palace or capital. The only place for Saul to go was back home accompanied by a band of worthy men. Although God had called Saul to be king and lead the nation, yet, this was not something he could do alone. He needed "valiant men" around him "whose hearts God had touched".
They despised him: These malcontents were probably princes and leading men of the great tribes of Judah and Ephraim. They were probably displeased that the new king should be selected from the small and unimportant tribe of Benjamin. It is evident that Saul was a man of no special status. His early years had been spent in agriculture and working on his father's land in Gibeah.
Did not bring him any present: These gifts in the East were tokens of submission and homage. Not to offer them to Saul was tantamount to a deliberate and contemptuous rejection of his authority.
But he kept silent: The literal Hebrew is "He was a deaf man." Acting as though he had not heard the flippant remarks of the malcontents, Saul shows great self-control and self-denial. If Saul would have taken notice of this, he would have had to punish the offenders. Starting his tenure as king with an act of punishment would have been a bad way to start Saul's kingship.
Concluding Remarks: From the above, we see that Saul started with great promise. He was chosen and anointed by God, filled with the Holy Spirit, supported by Samuel (a great man of God), given gifts appropriate for royalty, enthusiastically supported by most of the nation, surrounded by valiant men whose hearts God had touched and was wise enough not to regard every doubter as an enemy. Despite all these great advantages, Saul's reign still ended badly. Saul had to choose between walking in the advantages God gave him or going his own way. The rest of the book of First Samuel reveals how Saul deals with this choice.
Saturday, July 15, 2017
1 Samuel Chapter 10 Part One (Verses 1-16)
Saul anointed and proclaimed king
A. Saul is anointed as king over Israel
1. (1 Sam 10:1) Samuel anoints Saul
Then Samuel took the flask of oil, poured it on his head, kissed him and said, "Has not the LORD anointed you a ruler over His inheritance?"
Then Samuel took the flask of oil: No where in the Bible do we read a protocol given by God for the anointing of kings. But as seen in several places in the Old Testament, anointing an official in the designation of prophets, priests and kings was the usual rite of passage. It is interesting to note in the Hebrew, it reads "the flask of oil". This leads many to conclude that this flask was the same flask which was filled with the holy oil used for the anointing of the priests. (For a detailed account of the holy oil used for anointing the priests, please read Exodus 30:23-33.) However, the idea of anointing is a much bigger concept. In the Bible, oil represents the Holy Spirit. What happened to Saul's head and body was simply an outward representation of what God was doing to him spiritually. The Holy Spirit was being poured upon Saul, equipping him for the enormous job of being king over Israel.
According to Jewish tradition, anointing was only necessary when a new dynasty came to the throne or the succession was disrupted. Henceforth, we only find mention of it in the case of Saul; David (1 Samuel 16:3, 2 Samuel 2:4, 2 Samuel 5:3); Absalom (2 Samuel 19:10); Solomon (1 Kings 1:39); Joash (2 Kings 11:12); Jehoahaz, who was not the oldest son of Josiah (2 Kings 23:30); Jehu (2 Kings 9:3). Similar coronation ceremonies are still observed in England. The anointing is performed by the Archbishop of Canterbury, and the kiss of homage is given by the Archbishop, bishops and the premier.
Kissed him: This is a customary sign of reverential homage and not a sign of affection. ("Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in Him" (Psalm 2:11-12).)
His inheritance: That is God's chosen people. "For the LORD'S portion is His people; Jacob is the allotment of His inheritance" (Deuteronomy 32:9). "He also chose David His servant and took him form the sheepfolds; from the care of the ewes with suckling lambs He brought him to shepherd Jacob His people, and Israel His inheritance" (Psalm 79:70-71).
2. (1 Sam 10:2) Samuel tells Saul of a sign to confirm what God has done
"When you go from me today, then you find two men close to 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. Now behold, your father has ceased to be concerned about the donkeys and is anxious for you, saying, "What shall I do about my son?"'"
When you go from me today: Here follows Samuel's careful description of three signs which would meet Saul as he traveled from Ramah to his father's home in Benjamin. Each of these signs was meant to strengthen Saul's faith and contained a solemn lesson.
Two men close to Rachel's tomb: Rachel was one of Jacob's wives and was the mother of Benjamin. Benjamin was the ancestor to the mighty war tribe Benjamin. Saul's family lineage was through the tribe of Benjamin. This sign reminds Saul about his roots to the patriarchs.
The donkeys which you went to look for have been found: The two men meeting Saul telling the whereabouts of his father's lost sheep symbolize that from now on, Saul was to dismiss all lower cares and give himself up to higher, more important matters. A king must take counsel and thought for the entire nation. Saul must put aside now and forever more all consideration for himself and his family. God, who had chosen Saul, would provide for these things, as He had done in the case of the lost donkeys.
3. (1 Sam 10:3-4) Samuel tells Saul of another sign to confirm what God has done
"Then you will go on further from there, and you will come as far as the oak of Tabor, and 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 jug of wine; and they will greet you and give you two loaves of bread, which you will accept from their hand."
The oak of Tabor: Nothing certain is known about this place, but there are several traditions. The word "tabor" is thought to be a dialect variation for the name Deborah. It is conjectured that this is the oak under which Rebekah's nurse was buried. ("Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth" Genesis 35:8.) It is also conjectured that this was the tree between Ramah and Bethel under which Deborah judged Israel. ("Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment" Judges 4:4-5.)
Going up to God at Bethel: The three men appear to be going up to worship and sacrifice to the LORD. The town of Bethel (formerly called Luz) is one of the most sacred spots in Israel since the time of the patriarchs. Near Bethel, Abraham built one of the first altars in the Bible, and there he "invoked the name of the Lord" (Genesis 12:8). After Abraham fled to Egypt to escape a famine in Israel, he returned to the same place near Bethel, and once again invoked the name of the Lord (Genesis 13:1-4). When Jacob was fleeing from the wrath of his brother Esau, he stopped for the night at Bethel. It is here where he encounters God in a dream in which he saw a stairway to heaven, with angels of God ascending and descending on it (Genesis 28:10-22). Bethel was one of the first places in Israel where the Ark of the Covenant was set up and where the priests offered sacrifices and inquired of God (Judges 20:18, 26-28; Judges 21:2).
Three loaves of bread: This is the minchah, or the meal offering, which would accompany the meat from the animal sacrifice. ("Now when you bring an offering of a grain offering baked in an oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil" Leviticus 2:4).
Another carrying a jug of wine: This was for the drink offering. The fourth part of a hin of wine being required for each kid (Number 15:5).
They will greet you: The three pilgrims would greet Saul, i.e., give him the usual friendly greeting of travelers, and would then present to him, a stranger, two loaves of bread intended for their offering at Bethel. By doing this, the men would acknowledge Saul as their lord (See 1 Samuel 9:7 for more commentary about gift giving.). Secondly, this sign indicated that the king would henceforth share with the sanctuary the offerings of the people. And Saul was to receive from the pilgrims' hands his present, as being now due to him, because Samuel had anointed Saul as king. As king, Saul will receive gifts. Henceforth, this was a way to confirm to Saul his position as king.
4. (1 Sam 10:5-7) Samuel tell Saul of a third sign to confirm what God has done
Afterward you will come to the hill of God where the Philistine garrison is; and it shall be as soon as you have come there to the city, that you will meet a group of prophets coming down from the high place with harp, tambourine, flute and a lyre before them, and they will be prophesying. Then the Spirit of the LORD will come upon you mightily, and you shall prophesy with them and be changed into another man. It shall be when these signs come to you, do for yourself what the occasion requires, for God is with you.
Hill of God: A better translation would be "Gibeah of God". Gibeah is a term used to denote bald rounded hills of central Israel. This place was distinguished as Gibeah of God, for there was a well-known place of worship on its summit. Many believe this was the same place which would later become Saul's place of residence, which was called Gibeah of Saul.
The garrison of the Philistines: A military post established by the Philistines to main their hold upon the Israelites.
A company of prophets: These young men probably belonged to one of the seminaries called "schools of the prophets" which were founded by the prophet Samuel for the training of young men. The founding of these schools in different parts of the country was one of the greatest works of Samuel. These schools seemed to have flourished during the time of the kings. Some of the youth who received training in these schools became public teachers of the Word. The main duty of a prophet's calling was to proclaim God's Word rather than foretell future events. Members of prophetic bands were often young (2 Kings 5:22), they frequently lived together (2 Kings 6:1-2), ate together (2 Kings 4:38), and were supported by the generosity of their fellow Israelites (2 Kings 4:42-43). Samuel provided guidance and direction for the prophetic schools in their early years, while Elijah and Elisha continued the schools during their lifetimes.
They will be prophesying: The word has nothing to do with prediction here, but rather it denotes the expression of religious feeling under the influence of inspiration in hymns. Elsewhere in Scripture, the word prophesying can also mean to chant.
The Spirit of the LORD will come mightily upon you: The Hebrew wording here is very strong and implies the Spirit will come upon you with such force it will overpower you. Although Saul was anointed with oil (an outward symbol of being anointed with the Holy Spirit), here the Holy Spirit will actually come upon Saul and dwell within him. The same Hebrew is used to describe the Holy Spirit coming upon Samson: "Then the Spirit of the LORD came mightily, and he [Samson] went down to Askelon and killed thirty of them and took their spoil and gave the changes of clothes to those who told the riddle. And his anger burned, and he went up to his father's house" (Judges 14:19). "When he [Samson] came to Lehi, the Philistines shouted as they met him. And the Spirit of the LORD came upon him mightily so that the ropes that were on his arms were as flax that is burned with fire, and his bonds dropped from his hands" (Judges 15:14).
You shall prophesy with them and be changed into another man: Before this time, Saul never seems to have been a spiritual man. So for him to prophesy--that is to break forth into praises of God and utter divers truths--was evidence that God had turned Saul into another man.
When these signs come to you: When these various circumstances happened to Saul, then he could be sure that the splendid and glorious life foretold by Samuel will indeed lie in Saul's near future. God will surely cause these things to happen and will indeed install Saul as king over Israel.
5. (1 Sam 10:8) Saul is commanded to wait for Samuel at Gilgal
"And you shall go down before me to Gilgal; and behold, I will come down to you to offer burnt offerings and sacrifice peace offerings. You shall wait seven days until I come to you and show you what you should do."
You shall wait seven days until I come to you: This is an important command for Saul. By the nature of their office, kings do not wait for anyone. On the contrary, the king's subjects are expected to wait patiently for the king. However, Samuel commands Saul to wait for him because the prophet of God had more authority than the king had over Israel. Saul had to know that even though he was a king, he had to submit to the LORD, and the LORD'S prophet. Failing to wait for Samuel will get Saul into trouble on a future occasion.
6. (1 Sam 10:9-13) The signs come to pass
Then it happened when he turned his back to leave Samuel, God changed his heart; and all those signs came about on that day. When they came to the hill there, behold, a group of prophets met him; and the Spirit of God came upon him mightily, so that he prophesied among them. It came about, when all who knew him previously saw that he prophesied now with the prophets, that the people said to one another, "What had happened to the son of Kish? Is Saul also among the prophets?" A man there said, "Now, who is their father?" Therefore it became a proverb: "Is Saul also among the prophets?" When he had finished prophesying, he came to the high place.
God changed his heart: This is a remarkable lesson for us. No matter what we do, we cannot change our own hearts, and we cannot change others' hearts. Only the Spirit of the LORD can change a man. In Scripture, "heart" means the center of a person--his spiritual life, desire, thought, feelings, etc. Saul's new heart was a gift from God.
Is Saul also among the prophets: This phrase became a proverb describing the astonishment that someone became a devout follower of the LORD. Saul was a non-spiritual man who became very spiritual at the time when the Spirit of the LORD came upon him. This proverb makes me think about drug abusers and alcoholics who hear the Gospel and turn their lives around to become devout Christians. When their family and friends hear of their conversion, they often think it is a joke or a game. "You can't be serious!? You go to church? You read the Bible? You stopped drinking/gambling/beating your wife?" Profound disbelief and astonishment accompany these questions. When the Spirit of the LORD comes mightily upon a person, their whole lives change.
Now who is their father: The meaning of the question asked by the man is: You asked about the son of Kish. But, what has birth to do with prophecy? None of these young men have inherited these gifts, and if Saul can take part in the prophesyings, why should he not? Kish, Saul's father, is no worse than the other prophets' fathers.
He came to the high place: After Saul had spent time prophesying with the company of prophets, the prophets continued on their way, descending from the high place. Saul decides to go up to the high place to offer prayers and praises to God.
7. (1 Sam 10:14-16) Saul hides his experience from his family
Now Saul's uncle said to him and his servant, "Where did you go?" And he said, "To look for the donkeys. When we saw that they could not be found, we went to Samuel." Saul's uncle said, "Please tell me what Samuel said to you." So Saul said to his uncle, "He told us plainly that the donkeys had been found." But he did not tell him about the matter of the kingdom which Samuel had mentioned.
Saul's uncle: Most probably, this uncle was Abner. Kish, the father of Saul, was evidently content that his donkeys were found and that his son had returned safely back home. No questions or dialog about his son's journey is recorded. Abner, on the other hand, was a very ambitious and restless man. He very likely sensed a change about Saul since the last time he saw him. Perhaps, Abner also may have questioned Saul's servant about the journey and found out about the high honors Samuel bestowed upon Saul and to a lesser extent on the servant as well.
But he did not tell him about the matter of the kingdom: Most likely, when Samuel revealed God's revelation to Saul regarding his future, he underscored the importance that this information was for him alone. Remember, Samuel did not even allow Saul's servant to hear the revelations, but requested for the servant to walk ahead of Saul and Samuel. God would in His own time, reveal Saul as king of Israel. It was important for Saul to keep his future a secret, especially from Abner--a man known for scheming and devising ways to trick people. If Abner would have had any information about Saul's future as king, who knows what kind of stunts and ploys he may have developed to further his family's status.
A. Saul is anointed as king over Israel
1. (1 Sam 10:1) Samuel anoints Saul
Then Samuel took the flask of oil, poured it on his head, kissed him and said, "Has not the LORD anointed you a ruler over His inheritance?"
Then Samuel took the flask of oil: No where in the Bible do we read a protocol given by God for the anointing of kings. But as seen in several places in the Old Testament, anointing an official in the designation of prophets, priests and kings was the usual rite of passage. It is interesting to note in the Hebrew, it reads "the flask of oil". This leads many to conclude that this flask was the same flask which was filled with the holy oil used for the anointing of the priests. (For a detailed account of the holy oil used for anointing the priests, please read Exodus 30:23-33.) However, the idea of anointing is a much bigger concept. In the Bible, oil represents the Holy Spirit. What happened to Saul's head and body was simply an outward representation of what God was doing to him spiritually. The Holy Spirit was being poured upon Saul, equipping him for the enormous job of being king over Israel.
According to Jewish tradition, anointing was only necessary when a new dynasty came to the throne or the succession was disrupted. Henceforth, we only find mention of it in the case of Saul; David (1 Samuel 16:3, 2 Samuel 2:4, 2 Samuel 5:3); Absalom (2 Samuel 19:10); Solomon (1 Kings 1:39); Joash (2 Kings 11:12); Jehoahaz, who was not the oldest son of Josiah (2 Kings 23:30); Jehu (2 Kings 9:3). Similar coronation ceremonies are still observed in England. The anointing is performed by the Archbishop of Canterbury, and the kiss of homage is given by the Archbishop, bishops and the premier.
Kissed him: This is a customary sign of reverential homage and not a sign of affection. ("Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in Him" (Psalm 2:11-12).)
His inheritance: That is God's chosen people. "For the LORD'S portion is His people; Jacob is the allotment of His inheritance" (Deuteronomy 32:9). "He also chose David His servant and took him form the sheepfolds; from the care of the ewes with suckling lambs He brought him to shepherd Jacob His people, and Israel His inheritance" (Psalm 79:70-71).
2. (1 Sam 10:2) Samuel tells Saul of a sign to confirm what God has done
"When you go from me today, then you find two men close to 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. Now behold, your father has ceased to be concerned about the donkeys and is anxious for you, saying, "What shall I do about my son?"'"
When you go from me today: Here follows Samuel's careful description of three signs which would meet Saul as he traveled from Ramah to his father's home in Benjamin. Each of these signs was meant to strengthen Saul's faith and contained a solemn lesson.
Two men close to Rachel's tomb: Rachel was one of Jacob's wives and was the mother of Benjamin. Benjamin was the ancestor to the mighty war tribe Benjamin. Saul's family lineage was through the tribe of Benjamin. This sign reminds Saul about his roots to the patriarchs.
The donkeys which you went to look for have been found: The two men meeting Saul telling the whereabouts of his father's lost sheep symbolize that from now on, Saul was to dismiss all lower cares and give himself up to higher, more important matters. A king must take counsel and thought for the entire nation. Saul must put aside now and forever more all consideration for himself and his family. God, who had chosen Saul, would provide for these things, as He had done in the case of the lost donkeys.
3. (1 Sam 10:3-4) Samuel tells Saul of another sign to confirm what God has done
"Then you will go on further from there, and you will come as far as the oak of Tabor, and 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 jug of wine; and they will greet you and give you two loaves of bread, which you will accept from their hand."
The oak of Tabor: Nothing certain is known about this place, but there are several traditions. The word "tabor" is thought to be a dialect variation for the name Deborah. It is conjectured that this is the oak under which Rebekah's nurse was buried. ("Now Deborah, Rebekah's nurse, died, and she was buried below Bethel under the oak; it was named Allon-bacuth" Genesis 35:8.) It is also conjectured that this was the tree between Ramah and Bethel under which Deborah judged Israel. ("Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment" Judges 4:4-5.)
Going up to God at Bethel: The three men appear to be going up to worship and sacrifice to the LORD. The town of Bethel (formerly called Luz) is one of the most sacred spots in Israel since the time of the patriarchs. Near Bethel, Abraham built one of the first altars in the Bible, and there he "invoked the name of the Lord" (Genesis 12:8). After Abraham fled to Egypt to escape a famine in Israel, he returned to the same place near Bethel, and once again invoked the name of the Lord (Genesis 13:1-4). When Jacob was fleeing from the wrath of his brother Esau, he stopped for the night at Bethel. It is here where he encounters God in a dream in which he saw a stairway to heaven, with angels of God ascending and descending on it (Genesis 28:10-22). Bethel was one of the first places in Israel where the Ark of the Covenant was set up and where the priests offered sacrifices and inquired of God (Judges 20:18, 26-28; Judges 21:2).
Three loaves of bread: This is the minchah, or the meal offering, which would accompany the meat from the animal sacrifice. ("Now when you bring an offering of a grain offering baked in an oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil" Leviticus 2:4).
Another carrying a jug of wine: This was for the drink offering. The fourth part of a hin of wine being required for each kid (Number 15:5).
They will greet you: The three pilgrims would greet Saul, i.e., give him the usual friendly greeting of travelers, and would then present to him, a stranger, two loaves of bread intended for their offering at Bethel. By doing this, the men would acknowledge Saul as their lord (See 1 Samuel 9:7 for more commentary about gift giving.). Secondly, this sign indicated that the king would henceforth share with the sanctuary the offerings of the people. And Saul was to receive from the pilgrims' hands his present, as being now due to him, because Samuel had anointed Saul as king. As king, Saul will receive gifts. Henceforth, this was a way to confirm to Saul his position as king.
4. (1 Sam 10:5-7) Samuel tell Saul of a third sign to confirm what God has done
Afterward you will come to the hill of God where the Philistine garrison is; and it shall be as soon as you have come there to the city, that you will meet a group of prophets coming down from the high place with harp, tambourine, flute and a lyre before them, and they will be prophesying. Then the Spirit of the LORD will come upon you mightily, and you shall prophesy with them and be changed into another man. It shall be when these signs come to you, do for yourself what the occasion requires, for God is with you.
Hill of God: A better translation would be "Gibeah of God". Gibeah is a term used to denote bald rounded hills of central Israel. This place was distinguished as Gibeah of God, for there was a well-known place of worship on its summit. Many believe this was the same place which would later become Saul's place of residence, which was called Gibeah of Saul.
The garrison of the Philistines: A military post established by the Philistines to main their hold upon the Israelites.
A company of prophets: These young men probably belonged to one of the seminaries called "schools of the prophets" which were founded by the prophet Samuel for the training of young men. The founding of these schools in different parts of the country was one of the greatest works of Samuel. These schools seemed to have flourished during the time of the kings. Some of the youth who received training in these schools became public teachers of the Word. The main duty of a prophet's calling was to proclaim God's Word rather than foretell future events. Members of prophetic bands were often young (2 Kings 5:22), they frequently lived together (2 Kings 6:1-2), ate together (2 Kings 4:38), and were supported by the generosity of their fellow Israelites (2 Kings 4:42-43). Samuel provided guidance and direction for the prophetic schools in their early years, while Elijah and Elisha continued the schools during their lifetimes.
They will be prophesying: The word has nothing to do with prediction here, but rather it denotes the expression of religious feeling under the influence of inspiration in hymns. Elsewhere in Scripture, the word prophesying can also mean to chant.
The Spirit of the LORD will come mightily upon you: The Hebrew wording here is very strong and implies the Spirit will come upon you with such force it will overpower you. Although Saul was anointed with oil (an outward symbol of being anointed with the Holy Spirit), here the Holy Spirit will actually come upon Saul and dwell within him. The same Hebrew is used to describe the Holy Spirit coming upon Samson: "Then the Spirit of the LORD came mightily, and he [Samson] went down to Askelon and killed thirty of them and took their spoil and gave the changes of clothes to those who told the riddle. And his anger burned, and he went up to his father's house" (Judges 14:19). "When he [Samson] came to Lehi, the Philistines shouted as they met him. And the Spirit of the LORD came upon him mightily so that the ropes that were on his arms were as flax that is burned with fire, and his bonds dropped from his hands" (Judges 15:14).
You shall prophesy with them and be changed into another man: Before this time, Saul never seems to have been a spiritual man. So for him to prophesy--that is to break forth into praises of God and utter divers truths--was evidence that God had turned Saul into another man.
When these signs come to you: When these various circumstances happened to Saul, then he could be sure that the splendid and glorious life foretold by Samuel will indeed lie in Saul's near future. God will surely cause these things to happen and will indeed install Saul as king over Israel.
5. (1 Sam 10:8) Saul is commanded to wait for Samuel at Gilgal
"And you shall go down before me to Gilgal; and behold, I will come down to you to offer burnt offerings and sacrifice peace offerings. You shall wait seven days until I come to you and show you what you should do."
You shall wait seven days until I come to you: This is an important command for Saul. By the nature of their office, kings do not wait for anyone. On the contrary, the king's subjects are expected to wait patiently for the king. However, Samuel commands Saul to wait for him because the prophet of God had more authority than the king had over Israel. Saul had to know that even though he was a king, he had to submit to the LORD, and the LORD'S prophet. Failing to wait for Samuel will get Saul into trouble on a future occasion.
6. (1 Sam 10:9-13) The signs come to pass
Then it happened when he turned his back to leave Samuel, God changed his heart; and all those signs came about on that day. When they came to the hill there, behold, a group of prophets met him; and the Spirit of God came upon him mightily, so that he prophesied among them. It came about, when all who knew him previously saw that he prophesied now with the prophets, that the people said to one another, "What had happened to the son of Kish? Is Saul also among the prophets?" A man there said, "Now, who is their father?" Therefore it became a proverb: "Is Saul also among the prophets?" When he had finished prophesying, he came to the high place.
God changed his heart: This is a remarkable lesson for us. No matter what we do, we cannot change our own hearts, and we cannot change others' hearts. Only the Spirit of the LORD can change a man. In Scripture, "heart" means the center of a person--his spiritual life, desire, thought, feelings, etc. Saul's new heart was a gift from God.
Is Saul also among the prophets: This phrase became a proverb describing the astonishment that someone became a devout follower of the LORD. Saul was a non-spiritual man who became very spiritual at the time when the Spirit of the LORD came upon him. This proverb makes me think about drug abusers and alcoholics who hear the Gospel and turn their lives around to become devout Christians. When their family and friends hear of their conversion, they often think it is a joke or a game. "You can't be serious!? You go to church? You read the Bible? You stopped drinking/gambling/beating your wife?" Profound disbelief and astonishment accompany these questions. When the Spirit of the LORD comes mightily upon a person, their whole lives change.
Now who is their father: The meaning of the question asked by the man is: You asked about the son of Kish. But, what has birth to do with prophecy? None of these young men have inherited these gifts, and if Saul can take part in the prophesyings, why should he not? Kish, Saul's father, is no worse than the other prophets' fathers.
He came to the high place: After Saul had spent time prophesying with the company of prophets, the prophets continued on their way, descending from the high place. Saul decides to go up to the high place to offer prayers and praises to God.
7. (1 Sam 10:14-16) Saul hides his experience from his family
Now Saul's uncle said to him and his servant, "Where did you go?" And he said, "To look for the donkeys. When we saw that they could not be found, we went to Samuel." Saul's uncle said, "Please tell me what Samuel said to you." So Saul said to his uncle, "He told us plainly that the donkeys had been found." But he did not tell him about the matter of the kingdom which Samuel had mentioned.
Saul's uncle: Most probably, this uncle was Abner. Kish, the father of Saul, was evidently content that his donkeys were found and that his son had returned safely back home. No questions or dialog about his son's journey is recorded. Abner, on the other hand, was a very ambitious and restless man. He very likely sensed a change about Saul since the last time he saw him. Perhaps, Abner also may have questioned Saul's servant about the journey and found out about the high honors Samuel bestowed upon Saul and to a lesser extent on the servant as well.
But he did not tell him about the matter of the kingdom: Most likely, when Samuel revealed God's revelation to Saul regarding his future, he underscored the importance that this information was for him alone. Remember, Samuel did not even allow Saul's servant to hear the revelations, but requested for the servant to walk ahead of Saul and Samuel. God would in His own time, reveal Saul as king of Israel. It was important for Saul to keep his future a secret, especially from Abner--a man known for scheming and devising ways to trick people. If Abner would have had any information about Saul's future as king, who knows what kind of stunts and ploys he may have developed to further his family's status.
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