1 Samuel Chapter 14 Part Three (Verses 36-52)

4. (1 Sam 14:36-39) In response to God's silence, Saul makes another foolish oath
Then Saul said, "Let us go down after the Philistines by night and take spoil among them until the morning light, and let us not leave a man of them." And they said, "Do whatever seems good to you." So the priest said, "Let us draw near to God here." Saul inquired of God, "Shall I go down after the Philistines? Will You give them into the hand of Israel?" But He did not answer him on that day. Saul said, "Draw near here, all you chiefs of the people, and investigate and see how this sin has happened today. For as the LORD lives, who delivers Israel, though it is in Jonathan my son, he shall surely die." But not one of all the people answered him.

Let us go down after the Philistines by night: Saul, conscious that he had prevented the victory from being so decisive as it would otherwise have been, proposed to repair his fault. Now that the people have taken food, he commands for the people to continue pursuing the Philistines by night. The people give the same unquestioning obedience as before, but Ahijah gives counsel that they should first ask the approval of God.

Let us draw near to God here: Ahijah checks Saul's impulse, reminding Saul that it was necessary to first ascertain the will of God. Ahijah may have done this because he disapproved Saul's decision or because God should be consulted before undertaking anything of importance.

He did not answer him on that day: Saul inquired of the LORD through the priest Ahijah. It is likely that the priest used the Urim and Thummim to inquire of the LORD. The use of the discerning tools--the Urim and Thummim--is described on a few occasions (Exodus 28:30, Numbers 27:21, Ezra 2:63 and Nehemiah 7:65). The use of the Urim and Thummim may be impied in other passages where God is sought such as Judges 1:1 and Judges 20:18, 23. The name Urim means lights, and the word Thummim means perfections. We are not sure what they were or how they were used. Most think they were a pair of stones, one light and one dark. Each stone indicated a "yes" or "no" from God. The High Priest would ask God a question, reach into the breastplate and pull out either a "yes" or a "no".

Investigate and see how this sin has happened: Saul assumes that some undiscovered sin must have caused God to refuse to answer, as Achan's trespass led God to withdraw His Presence and abandon Israel to defeat. ("Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst" Joshua 7:11-12.) Jonathan's transgression of the oath, although unintentional, was an offense against God which could not be left unnoticed.

For as the LORD, lives, who delivers Israel, though it is in Jonathan my son, he shall surely die: This shows how sure Saul was that he was right. He was so sure, he pronounced another oath. Of course, if Saul knew that it was Jonathan who violated his oath, he would have never said this. But he was so caught up in being right, he added this foolish vow to his previous foolish commandment.

But not one of all the people answered him: None of those who saw Jonathan eating honey informed against him. Jonathan had given Israel a great defeat over the Philistines, and the people would not expose Jonathan to death for such a small offense.


5. (1 Sam 14:40-44) Jonathan is implicated by the casting of lots
Then he said to all Israel, "You shall be on one side and I and Jonathan my son will be on the other side." And the people said to Saul, "Do what seems good to you." Therefore, Saul said to the LORD, the God of Israel, "Give a perfect lot." And Jonathan and Saul were taken, but the people escaped. Saul said, "Cast lots between me and Jonathan my son." And Jonathan was taken. Then Saul said to Jonathan, "Tell me what you have done." So Jonathan told him and said, "I indeed tasted a little honey with the end of the staff that was in my hand. Here I am, I must die!" Saul said, "May God do this to me and more also, for you shall surely die, Jonathan."

Give a perfect lot:A better translation of the Hebrew is "show the innocent". That is, "God so guide the lot that it may reveal who is guilty and who is innocent in this matter.

Jonathan and Saul were taken, but the people escaped: Saul wanted to find the wrong doer by casting lots. The people were separated into two groups. Then, based on the lot cast (such as a low number on a dice meant Saul and Jonathan's group, and a high number meant the rest of Israel), the groups were included/excluded from being held accountable. They continued to narrow the selected group until they found the guilty person. Saul wanted everyone to know that he and his son Jonathan were innocent. So, that was the first division. Imagine Saul's shock when the lot indicated that he and Jonathan were in the guilty group!

Cast lots between me and Jonathan my son: Saul seems completely clueless that by casting lots between himself and his son, he is condemning to death either himself or his own son.

Tell me what you have done: This whole situation seems to mirror a similar story with Joshua and Achan. After the Israelites were told while plundering the city of Jericho to not take any of the spoil for themselves, Achan took some of the spoil and hid it in his tent. When Joshua sends a small force to Ai to continue the conquest in Canaan, the Israelites are defeated because God abandoned Israel due to Achan's sin. Lots are cast and Achan is shown to be the guilty party. Achan and his family are stoned to death to make atonement for Achan's death (see Joshua chapter 7).

I indeed tasted a little honey...Here I am, I must die: Jonathan's words are not a lamentation over his fate, but they are a confession of guilty. Although he involuntarily committed a crime, he was ready to sacrifice his life for his country even during his hour of great victory.

May God do this to me and more: Again Saul takes an oath to put Jonathan to death, supposing himself bound by his former words. Jonathan's trespass, committed unwittingly, required nothing more than a trespass offering for its atonement. Moreover, the silence of the Urim and Thummim did not imply Jonathan was guilty. The fault lay in Saul having imposed an oath upon the army. That oath had been broken, and a formal atonement must be made. Saul was willing to kill his son rather than to humbly admit that he was really at fault. Saul stated out as a humble man (1 Samuel 10:21), but his once impressive humility has now been overtaken by pride.


6. (1 Sam 14:45-46) The people rescue Jonathan from execution
But the people said to Saul, "Must Jonathan die, who has brought about this great deliverance in Israel? Far from it! As the LORD lives, not one hair of his head shall fall to the ground, for he has worked with God this day." So the people rescued Jonathan and he did not die. Then Saul went up from pursuing the Philistines, and the Philistines went to their own place.

The people said: Previously, the people had shown their disapproval of Saul's conduct by their silence. Now, they decide Jonathan shall not die. Saul might feel bound by his rash oath, but the consciences of the people told them that an oath to commit a crime is an oath to be repented of as sin.

As the LORD lives, not one hair of his head shall fall to the ground: As Saul swore that Jonathan should die, the people also swore that Jonathan should not die. So far should it be from Jonathan to have his life taken away, that absolutely no injury should befall Jonathan for his transgression. For although the people had yielded a ready obedience to all the orders and commands of Saul, they were determined to oppose Saul in this case of his son Jonathan.

For he has worked with God this day: God had been with Jonathan. He had assisted him in doing great things for Israel. Therefore, Jonathan should not die for such a trivial infringement. His error was not done in disobedience to his father nor in contempt of him. But his trespass occurred through pure ignorance.

And the Philistines went to their own place: The implication in this phrase is that the victory might have been greater if not for Saul's foolish oath. Saul had to discontinue his pursuit of the Philistines, and their power, although weakened by the overthrow, remained unbroken.


7. (1 Sam 14:47-52) Saul's many wars and his family
Now when Saul had taken the kingdom over Israel, he fought against all his enemies on every side, against Moab, the sons of Ammon, Edom, the kings of Zobah, and the Philistines; and wherever he turned, he inflicted punishment. He acted valiantly and defeated the Amalekites, and delivered Israel from the hands of those who plundered them. Now the sons of Saul were Jonathan and Ishvi and Malchi-shua; and the names of his two daughters were these: the names of the firstborn Merab and the name of the younger Michal. The name of Saul's wife was Ahinoam the daughter of Ahimaaz. And the name of the captain of his army was Abner the son of Ner, Saul's uncle. Kish was the father to Saul, and Ner the father of Abner was the son of Abiel. Now the war against the Philistines was severe all the days of Saul; and when Saul saw any mighty man or any valiant man, he attached him to his staff.

Saul had taken the kingdom over Israel: The various wars undertaken by Saul are briefly summarized.
1. Against Moab

2. Against the children of Ammon as recorded in chapter 11 and perhaps on other occasions.

3. Against the Edomites, descendants of Esau, who occupied Edom (aka, Idumea) previously called Mount Seir, the mountainous district stretching from the Dead Sea to the Gulf of Elath. The Edomites were conquered by David (2 Samuel 8:14) and remained subject to Judah until the reign of Jeroboam (2 Kings 8:20). They are fiercely denounced by the prophets, especially Obadiah, for their hostility toward Judah.

4. Against the Syrian kingdom of Zobah. The kingdom was probably situated between Damascus and the Euphrates River, but its exact position and limits are unknown. The "kings" were independent chiefs.

5. Against the Philistines throughout Saul's reign.
No special account of the wars against Moab, Edom and Zobah is given, for the object of the book of First Samuel if not to give the complete history of Saul's reign but to describe its most important features, and the sins which led to Saul's rejection.

Defeated the Amalekites: Out of the many wars Saul waged, the war with the Amalekites is singled out, for Saul's campaign against them was especially prominent. This war is related with some detail in chapter 15.

The sons of Saul: The three brave sons who perished with their father in the battle on Mount Gilboa are mentioned here--Jonathan, Ishvi and Malchi-shua. Saul's two daughters, Merab and Michal are specifically named here probably owing to their connection with David (1 Samuel 18:17-21). The elder daughter (Merab) having been promised to David in marriage, and the younger daughter (Michal) actually being wedded to him.

Saul's wife: In accordance with usual practice, the names of the most prominent of the family and royal household are given. We know nothing of Saul's wife besides her name. It has been postulated that she was of the family of Eli, the high priest.

The captain of his army was Abner: Saul and Abner were first cousins. (Both their fathers, Kish and Ner, were sons of Abiel.) Abner was a man of rare powers and abilities. The brilliant campaigns of Saul's reign were, no doubt, in no small measure owing to the military skill of this great commander.

The war against the Philistines was severe all the days of Saul: After the rout at Michmash, the Philistines were driven out of the land of Israel back to their own coastal districts. However, all through Saul's reign, they continued to be powerful and were a constant source of danger and trouble to the Israelites. In the end, Saul and his sons lost their lives in the battle at Mount Gilboa. The Philistines were finally crushed under Saul's successor, King David.

When Saul saw any mighty man: When Saul saw any man who behaved well in battle or had great strength, he recruited them into his army to go out with him in battle.

1 Samuel Chapter 14 Part Two (Verses 15-35)

6. (1 Sam 14:15) God attacks the Philistines
And there was trembling in the camp, in the field, and among all the people, and the earth quaked so that it became a great trembling.

And there was trembling in the camp, in the field, and among all the people: It seems that the Philistines were under Divine confusion. They woke that morning thinking, "We are being attacked with our enemies in our midst!" They rushed about thinking their fellow Philistines might be the enemy. They began to fight and kill one another. It did not matter that the Philistines greatly outnumbered the Israelites and had far better weapons. God was more than able to set the Philistines against each other. If the Israelites had no swords, the LORD would use the swords of the Philistines against the Philistines.

And the earth quaked: To add to the dire confusion, an earthquake was felt, which completed the discomfiture of the Philistines. The Eternal fought for Jonathan and Israel that day, and the powers of nature were summoned to aid the young hero, as they had been before, when Pharaoh pursued Israel at the Red Sea (Exodus 14:26-27), as when Joshua fought the Canaanites at Beth-horon (Joshua 10:11), and as when Barak smote Sisera at Kishon (Judges 5:21).


7. (1 Sam 14:16-19) Saul learns of the battle
Now Saul's watchmen in Gibeah of Benjamin looked, and behold, the multitude melted away; and they went here and there. Saul said to the people who were with him, "Number now and see who has gone from us." And when they had numbered, behold, Jonathan and his armor bearer were not there. Then Saul said to Ahijah, "Bring the ark of God here." For the ark of God was at that time with the sons of Israel. While Saul talked to the priest, the commotion in the camp of the Philistines continued and increased; so Saul said to the priest, "Withdraw your hand."

Saul's watchmen in Gibeah of Benjamin looked:The distance between the Israelite army and the Philistine army was only about two miles, but a deep ravine lay between them. The watchmen of Saul were well able to see the scene of dire confusion in the Philistine outpost, a confusion which they could discern was rapidly spreading throughout the Philistine camp.

Number now and see who has gone from us: When the panic which was taking place in the Philistine army was reported to King Saul, he naturally inquired as to what had caused it, knowing that he, as general-in-chief, had given no directions to any of his men to attack the enemy. This was useless at the moment. Saul should have gone and fought the Philistines at this strategic moment. Instead, he was probably worried about who was leading the battle and who would get credit.

Bring the ark of God here: The Septuagint and other ancient versions of this text render "ark" as "ephod". "Then Saul said to Ahijah, 'Bring the ephod here.' For he bore the ephod in those days before the children of Israel." The ephod makes more sense in the context as the ark of God was previously at Kiriath-jearim, and there is no mention in the text that the ark of God had been move from there. The ephod makes much more sense to inquire of God as it had the Urim and Thummim, which were used to ascertain the will of God. Consulting God during this time of great panic was probably also a useless move. Saul probably was trying to look spiritual here, but there was nothing to seek God about. There is a time to go aside and pray, and there is a time to get your sword out and fight. Saul perhaps was a little confused what time it was.

Withdraw your hand: Saul instincts soon got the better of him, and he aborted seeking Divine guidance. His watchful eye saw that the confusion in the Philistine camp was increasing. Now was the moment for his army to throw itself into action. So, Saul tells Ahijah to cease seeking the Lord via the Urim and Thummim, for the hour had come to fight rather than pray.


8. (1 Sam 14:20-23) Saul fights in the battle and a great victory is won
Then Saul and all the people who were with him rallied and came to the battle; and behold, every man's sword was against his fellow, and there was very great confusion. Now the Hebrews who were with the Philistines previously, who went up with them all around in the camp, even they also turned to be with the Israelites who were with Saul and Jonathan. When all the men of Israel who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, even they also pursued them closely in the battle. So the LORD delivered Israel that day, and the battle spread beyond Beth-aven.

Every man's sword was against his fellow: Profiting from the wild confusion which reigned throughout the Philistine camp, a portion of their own army turned against their masters. From this moment, no one in the panic-stricken army could distinguish friend from foe. In such a scene of confusion, Saul and his tiny army was able to penetrate into the heart of the broken Philistine camp.

The Hebrews who were with the Philistines: These Israelites were most likely prisoners who were compelled to fight against their countrymen or were forced levies from the districts occupied by the Philistines. At the first chances these slaves and prisoners had to fight against the Philistines, they do so.

So the LORD delivered Israel that day: These are the identical words used at the Red Sea, after the deliverance of the Israelites from Egypt (Exodus 14:30).

The battle spread beyond Beth-aven: Saul crossed the valley from Geba to Michmash and drove the Philistines back in a north-westerly direction to Beth-aven, which is located halfway between Michmash and Bethel. Then the pursuit continued across the watershed and passed Beth-horon to Aijalon, where the valley begins to open out towards the plain of Philistia. This is the same pass where Joshua gained his great victory over the five Amorite kings (Joshua 10:10).


B. Saul's foolish oath and its consequences

1. (1 Sam 14:24) Saul compels the army of Israel under an oath
Now the men of Israel were hard-pressed on that day, for Saul had put the people under oath, saying, "Cursed be the man who eats food before evening, and until I have avenged myself on my enemies." So none of the people tasted food.

The men of Israel were hard-pressed on that day: Seeing the fatigued condition of the army, and fearing they should relinquish the pursuit of the Philistines to get food, Saul rashly exacted from his army an oath, which led to three evil results. 1) It hindered instead of facilitated the pursuit of the enemy. 2) It involved Jonathan in an involuntary trespass. 3) It indirectly caused the Israelites to sin.

Saul had put the people under oath: Saul had recited before them the words of the curse and made them shout their consent. His object was to prevent any delay in the pursuit, but in his eagerness, he forgot that the strength of his men would fail if their bodily wants were not supplied. Though worn out and fainting, the people faithfully kept the oath put to them.

Cursed be the man: This shows that Saul's sense of authority was wrong. He did not have the authority to proclaim such a curse. He was not the spiritual leader of the nation. If any such fast was to be declared and a curse attached to it, Samuel had the spiritual authority to do it, and not Saul.

2. (1 Sam 14:25-30) Jonathan unknowingly breaks the oath and is told of his offense
All the people of the land entered the forest, and there was honey on the ground. When the people entered the forest, behold, there was a flow of honey; but no man put his hand to his mouth, for the people feared the oath. But Jonathan had not heard when his father put the people under the oath; therefore, he put out the end of the staff that was in his hand and dipped it in the honeycomb, and put his hand to his mouth, and his eyes brightened. Then one of the people said, "Your father strictly put the people under oath, saying, 'Cursed be the man who eats food today.'" And the people were weary. Then Jonathan said, "My father has troubled the land. See now, how my eyes have brightened because I tasted a little of this honey. How much more, if only the people had eaten freely today of the spoil of their enemies which they found! For now the slaughter among the Philistine has not been great."

There was honey on the ground: The wild bees in Canaan fill fissures in rocks and hollow trees with honey until the honeycombs breaking with the weight, would drip honey down to the ground. A similar abundance of honey was found by the early North American settlers.

There was a flow of honey: True to God's word, Canaan was a land flowing with milk and honey ("So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and Perizzite and the Hivite and the Jebusite" Exodus 3:8.).

His eyes brightened: This simply means that the natural dimness caused by extreme exhaustion passed away when his long fast was broken. The Jewish Talmud comments on this passage: "Whoever suffers from the effects of intense hunger, let him eat honey and other sweet things, for such eatables are efficacious in restoring the light in one's eyes."

Then one of the people said: Most probably, this response was in reply to Jonathan pointing out the plentiful supply of honey and inviting the soldiers near him to refresh themselves with it.

My Father has troubled the land: In other words, "My father's rash vow has done grave harm to us in Israel. Had he not weakened the people, by hindering them from taking needful refreshment, our victory would have been far more complete. Utter exhaustion has prevented us from following up our victory."

See how my eyes have brightened: The benefit Jonathan received from eating the honey was very visible. He was greatly refreshed by the honey, and his spirits were invigorated by it. It was to be seen in the cheerfulness of his countenance and the brightness of his eyes. Jonathan suggests the honey would have had the same effect upon the people, had they eaten of it as he had done.


3. (1 Sam 14:31-35) The soldiers of Israel sin because of Saul's foolish command
They struck among the Philistines that day from Michmash to Aijalon. And the people were very weary. The people rushed greedily upon the spoil, and took sheep and oxen and calves, and slew them on the ground; and the people ate them with the blood. Then they told Saul, saying, "Behold, the people are sinning against the LORD by eating with the blood." And he said, "You have acted treacherously; roll a great stone to me today." Saul said, "Disperse yourselves among the people and say to them, 'Each one of you bring me his ox or his sheep, and slaughter it here and eat; and do not sin against the LORD by eating with the blood.'" So all the people that night brought each one his ox with him and slaughtered it there. And Saul built an alter to the LORD; it was the first altar that he built to the LORD.

From Michmash to Aijalon: The battle and subsequent pursuit had extended some twenty miles. Aijalon is 18-20 miles from Michmash, where the main body of the Philistine army had camped.

The people rushed greedily upon the spoil: They people being so faint with hunger, that in the evening when the pursuit was over, they seized upon the spoil like ravenous birds. They did nat have the patience to wait to properly kill the animals and drain the blood.

The people ate them with the blood: Eating animals with the blood not drained was a transgression given all the way back in Genesis 9:4 "Only you shall not eat flesh with its life, that is, its blood." This command was also given again in the Mosaic Law: "And any man from the house of Israel, or from the aliens who sojourn among them, who eats any blood, I will set My face against that person who eats blood and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls: for it is the blood by reason of the life that makes atonement. Therefore I said to the sons of Israel, 'No person among you may eat blood, nor any alien who sojourns among you eat blood.' So when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast of a bird which may be eaten, he shall pour out its blood and cover it with earth. For as for the life of all flesh, its blood is identified with its life" (Leviticus 17:10-14).

Roll a great stone to me today: The object of this was that the people should kill their beasts upon the stone, and the blood could run off onto the ground. This action shows the soldiers that the king, despite the dire circumstances, was keeping the Mosaic Law. This shows us the strange and complex character of Saul. He has repeatedly disobeyed God, but here we find him obeying God's commandments. The people, upon hearing this new command from their king, unquestioningly obey their king with the same devotion and faithfulness they had shown to Saul's command to abstain from food.

It was the first altar that he built to the LORD: When Saul had offered sacrifice at Gilgal, there the altar was already built for him. Here he lays the stones to build an altar, and thus, he is the first king to build an altar to the LORD. This altar seems to be the first public acknowledgment made by King Saul to God for His mercies and goodness.

1 Samuel Chapter 14 Part One (Verses 1-14)

VICTORY OVER THE PHILISTINES

A. Jonathan's adventure in faith
1. (1 Sam 14:1-3) Jonathan's proposal
Now the day came that Jonathan, the son of Saul, said to the young man who was carrying the armor, "Come and let us cross over to the Philistines' garrison that is on the other side." But he did not tell his father. Saul was staying in the outskirts of Gibeah under the pomegranate tree which is in Migron. And the people who were with him were about six hundred men, and Ahijah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the priest of the LORD at Shiloh, was wearing the ephod. And the people did not know that Jonathan had gone.

Now the day came: The phrase means that Jonathan's brave feat happened not many days after the garrison had occupied the cliff. Josephus says that is was day light when Jonathan and his armor bearer came to the camp of the Philistines. Since the it would have taken several hours for Jonathan to traverse the roughed terrain and come upon the Philistines, it is likely Jonathan formed this scheme the night before, and he and his armor bearer set out during the night. By the break of day, they would have come to the Philistine garrison.

The young man who was carrying his armor: As was common in those times, generals and military leaders of armies had young men carry their armor, giving the military leader the ability to better scope out the land and devise a military plan without being burdened by the weight of heavy military equipment. Armor bearers had to be unusually brave and loyal, since the lives of their masters often depended upon them.

The Philistine army that is on the other side: That is, there was a valley which lay between Michmash (where the Philistines were) and Gibeah (were Saul and his men were). Jonathan and his armor bearer had to travel through a valley to reach the Philistine garrison at Michamash.

He did not tell his father: It is very unlikely that Saul gave his son unlimited commission to attack the enemy at anytime and anywhere. So, Jonathan stirred by the Lord to carry out this daring commission, did not tell his father least his father should disapprove of such a risky military move. It is quite interesting that Jonathan started this conflict with destroying a Philistine outpost, and now Jonathan is about to end the conflict by a daring military feat. Although Israel wanted a king and thought a king would save them from their enemies hands, we are about to see how one man, stirred up by the Lord, can defeat a whole Philistine army. By this example, God declares to Israel that the victory did not consist of a multitude of men and great military armor, but the victory was achieved only by his grace.

Saul was staying in the outskirts of Gibeah: Not daring to go out against the Philistines, Saul remained in the farthest part of Gibeah, at the greatest distance from the camp of the Philistines. This is a big contrast to Jonathan. The military leader of Israel was simply staying...under the pomegranate tree while his son boldy went over to the Philistine garrison. Saul and the priest sat back while Jonathan bravely trusted the LORD.

And the people who were with him were about six hundred men: Again we are told about the tiny army which supported Saul. There was no additional men added to the army and people did not flock to assist Saul in his pursuit of the Philistines. The army remained at six hundred men ("Then Samuel arose and went up from Gilgal to Gibeah of Benjamin, and Saul numbered the people who were present with him, about six hundred men" 1 Samuel 13:15).

Ahijah, the son of Ahitub, Ichabod's brother: Ichabod was the child that Phinehas's wife bore prematurely upon hearing the news of the ark being taken and the deaths of her husband and father-in-law ("Now his daughter-in-law, Phinehas's wife, was pregnant and about to give birth; and when she heard the news that the ark of God was taken and that her father-in-law and husband had died, she kneeled down and gave birth, for her pains came upon her" 1 Samuel 4:19.)

The mention of Ichabod seems almost unnecessary. Why would we need to know that the priest with Saul, Ahijah, was the nephew of Ichabod? It might be that God wants us to associate the meaning of Ichabod's name (the glory has departed) with where Saul is at spiritually.

The priest of the LORD at Shiloh: This refers not to Ahijah for he was not now priest in Shiloh, but was priest for Saul and his army. But, this refers to Eli, who when living exercised the priest's office in Shiloh.

Wearing the ephod: This is what Ahijah wore, which was not worn by common priests but by the high priest. The ephod had the breastplate of judgment and the urim and thummim (by which inquiry from the LORD was made). The meaning of this is that the high priest was now with Saul.


2. (1 Sam 14:4-5) Jonathan finds a strategic position
Between the passes by which Jonathan sought to cross over to the Philistines' garrison, there was a sharp crag on the one side and a sharp crag on the other side, and the name of the one was Bozez, and the name of the other was Seneh. The one crag rose on the north side opposite Michmash, and the other on the south side of Geba.

Between the passes: On his way to the Philistine garrison, Jonathan saw a strategic position--a narrow path through a pass with large, sharp rocks on either side. A few men could easily fight against a much larger number of people at this strategic location.

Jonathan sought to cross over to the Philistines' garrison: If Jonathan never decided to go over to the Philistines' garrison, he would have never found this garrison. God guided Jonathan as he boldly trusted God and acted on that bold trust.


3. (1 Sam 14:6-7) Jonathan's bold proposal
Then Jonathan said to the young man who was carrying his armor, "Come and let us cross over to the garrison of these uncircumcised; perhaps the LORD will work for us, for the LORD is not restrained to save by many or by few." His armor bearer said to him, "Do all that is in your heart; turn yourself, and here I am with you according to your desire."

Uncircumcised: The term "uncircumcised" is commonly applied to the Philistines. It is used as a special term of reproach. The enmity between Philistia and Israel lasted over a long period of many years. Underneath Jonathan's speech lies the conviction of the covenant relationship of Israel to God, of which circumcision was the outward sign. Jonathan's hope of success was based upon the reflection that the Philistines stood in no covenant-relation to God as Israel did.

Perhaps the LORD will work for us: This expression did not imply doubt; it signified simply that the object Jonathan aimed at was not in his power, but it depended on God. Jonathan did not expect success from his own strength or from his own merit. Jonathan knew the need was great. Israel was hopelessly outnumbered and demoralized. Jonathan knew God wanted to use someone. King Saul just wanted to sit under the pomegranate tree. Something had to be done, and Jonathan was willing to let God use him. Jonathan could have just prayed that God would rain down fire from heaven on the Philistines, but Jonathan knew that God uses the bold action and the fighting spirit of His people.

The LORD is not restrained: The only thing that can be said to restrain God is out unbelief ("And He did not do many miracles there because of their unbelief" Matthew 13:58.). God's power is never restrained, but His will may be restrained by our unbelief. He may choose not to act until we partner with Him in trust. God had a trusting partner in Jonathan.

By many or by few: The odds were against Israel. Did it matter if it was a million-to-one or a thousand-to-one odds? Numbers of odds did not restrain God, but unbelief could. In fact, many times God uses a tiny group of people to defeat a huge army. Gideon had assembled 32,000 men to defeat the Midians, but God tells Gideon there are too many people. "The LORD said to Gideon, 'The people who are with you are too many for Me to give Midian into their hands, for Israel would become boastful, saying, "My own power has delivered me."'" (Judges 7:2) So, God instructs Gideon to cut his forces until there are only 300 men. Then, God uses this tiny force to defeat the vast Midian army (See Judges 7). Time and time again, God shows us that with Him, there is no enemy too great which can not be defeated. Jonathan had little faith in himself, but he had great faith in God. It was not "I can win a great victory with God's help." But it was "God can win a great victory through me."

Do all that is in your heart...I am with you according to your desire: These words from Jonathan's armor bearer must have cheered Jonathan greatly. When we step out in faith, encouragement can make all the difference for good. Discouragement can make all the difference for not following God. God was going to use Jonathan, but God was not going to use Jonathan alone. When God uses a man, He almost always calls others around the man to support and help him. The cheering squad is just as important in getting God's work done as the man God uses.


4. (1 Sam 14:8-10) Jonathan proposes a test
Then Jonathan said, "Behold, we will cross over to the men and reveal ourselves to them. If they say to us, 'Wait until we come to you'; then we will stand in our place and not go up t them. But if they say, 'Come up to us", then we will go up for the LORD has given them into our hands; and this shall be the sign to us."

This shall be the sign to us: In his step of faith, Jonathan wanted to know if God was really leading him. He proposed a test based on the response of the Philistine guards. Jonathan showed wisdom and not unbelief. He does not act on a specific confirmed word of God. Instead, he followed the bold hope and impression of his heart. He was humble enough to know his heart might be wrong on this day; so, Jonathan asked God to guide him. This was not the same setting as Gideon's fleece (Judges 6:36-40). Gideon had a confirmed word of God to guide him, and yet he doubted God's word. Jonathan did not doubt God's word; he doubted his own heart and mind. Jonathan was prompted by faith. Significantly, he did not demand to know the whole battle plan from God in advance. He was willing to take it one step at a time, and let God unfold His plans. Faith is the willingness to let God know the whole plan and to be satisfied with knowing our part one step at a time.


5. (1 Sam 14:11-14) Jonathan and his armor bearer attack the Philistines
When both of them revealed themselves to the garrison of the Philistines, the Philistines said, "Behold, Hebrews are coming out of the holes where they have hidden themselves." So the men of the garrison hailed Jonathan and his armor bearer and said, "Come up to us and we will tell you something." And Jonathan said to his armor bearer, "Come up after me, for the LORD has given them into the hands of Israel." Then Jonathan climbed up on his hands and feet, with his armor bearer behind him; and they fell before Jonathan, and his armor bearer put some to death after him. That first slaughter which Jonathan and his armor bearer made was about twenty men within about half a furrow in an acre of land.

When both of them revealed themselves: Jonathan and his armor bearer had crept up a precipice unseen, but at some convenient place near the top, they allowed themselves to be seen by the Philistine garrison.

Behold, Hebrews are coming out of the holes where they have hidden themselves: During this time of crisis for the Israelites, they hid wherever they could (1 Samuel 13:6). It was reasonable for the Philistines to think these were Hebrew deserters surrendering themselves to the Philistines because they thought it was better than hiding in a hole. Concluding that Jonathan and his armor bearer were deserters, no attempt was made to hinder their ascent or stone them.

Come up to us and we will tell you something: The Philistines give Jonathan the very omen he had desired. We will tell you something is a popular phrase and expresses a sort of amused contempt for Jonathan and his armor bearer. This is threat by the Philistines that emphasizes if Jonathan and his armor bearer should dare come up any farther to the Philistines, they will pay dearly for their actions.

The LORD has given them into the hands of Israel: Jonathan modestly ascribes the success which he now foresees to God alone.

Jonathan climbed up on his hands and feet: A single stone rolled down from the top of the cliff could have easily sent Jonathan and his armor bearer tumbling to the ground, but the Philistines apparently considering the ascent impossible, seem to have disregarded any possible threat posed by these two Israelites. Perhaps also, the youthful appearance of these two individuals might have lulled the Philistines into a false sense of security.

And they fell before Jonathan: The brevity of the Hebrew expresses the rapidity of Jonathan's actions. As soon as Jonathan reached the top of the cliff, he sprung into action, and the Philistines, little expecting so vigorous an onslaught from such a feeble force were surprised and made but a slight resistance. The armor bearer no doubt behaved with bravery like his master.

Jonathan knew that the battle was the LORD'S; yet, he knew God would use him to fight. When Jonathan saw God's confirming sign, he did not lay down his sword and start praying that God would strike them all down. He prayed, made sure his sword was sharp and trusted God would use him to strike down the Philistines.

Within about half a furrow in an acre of land: The garrison seems to have been divided into several bands and posted on several craggy eminences. The first party that Jonathan attacked seems to have been quite separate from the rest of the Philistine camp. The literal Hebrew is "about half a furrow of a yoke of land". "A yoke of land" denotes a piece of land as a yoke of oxen could plow in one day. "A half a furrow" would be half the length a yoke of oxen could plow in one day.
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1 Samuel Chapter 13 Part Two (Verses 10-23)

2. (1 Sam 13:10-12) Samuel arrives and Saul tries to explain what he did
As soon as he finished offering the burnt offering, behold, Samuel came; and Saul went out to meet him and to greet him. But Samuel said, "What have you done?" And Saul said, "Because I saw that the people were scattering from me, and that you did not come within the appointed days, and that the Philistines were assembling at Michmash, therefore, I said, 'Now the Philistines will come down against me at Gilgal, and I have not asked the favor of the LORD.' So I forced myself and offered the burnt offering."

As soon as he finished offering the burnt offering: Saul decided to perform the sacrifice not more than an hour before Samuel arrived. If Saul had trusted God and had waited one more hour, how differently things could have been! The last moments of waiting are usually the most difficult, and they powerfully tempt us to take matters into our own hands. Strangely, the text is silent about the peace offerings. Either Saul did not think the peace offering was important, or Samuel came before Saul had time to offer the peace offering.

Saul went out to meet him and to greet him: The words "to greet him" literally means in the Hebrew "to bless him". The Hebrew implies a solemn salutation. This Saul did partly out of custom, and partly that by this testimony of affection and respect for Samuel, and Saul hoped that he might prevent the rebuke which his guilty conscience made him expect.

What have you done?: The question implies rebuke, which Saul answers by pleading his danger. Samuel knew Saul did something wrong. Samuel could probably smell the sacrifice in the air. Samuel did not want excuses but there were no valid reasons or excuses for Saul's behavior. All Samuel wanted was to hear confession and repentance.

And Saul said: Each day's delay made Saul's small force dwindle rapidly away, and the Philistines at any moment might move down from Michmash upon him at Gilgal and destroy him. King Saul plainly tells Samuel that though he would gratefully receive any help which the prophet of the Most High could bring him, in an emergency Saul preferred to act alone. If necessary, he would go into battle without Divine consecration and blessing. Saul's response is a classic example of excuse making and failing to trust God. Word after word, Saul makes his sin worse by making excuses.

I saw that the people were scattering from me: If Saul had obeyed and trusted the LORD, God would have seen him to victory over the Philistines with or without the people. Perhaps many Israelites admired Saul for offering the sacrifice. Saul may have had positive responses in the polling data, but if God was not with him, it would all crumble. He should have been more concerned with pleasing God than pleasing the people.

You did not come within the appointed days: Using this excuse, it is as if Saul is saying, "Samuel, it was really your fault. If you would have come earlier, I would not have done this." But if Saul would have trusted and obeyed God, God would take care of Samuel and the timing. Even if Samuel had not come in the appointed time, it did not justify Saul's sin. Often, we try to blame our sin on someone else.

The Philistines will come down against me at Gilgal, and I have not asked the favor of the LORD: If Saul would have trusted and obeyed God, He would have taken care of the Philistines. Saul could have "asked favor of the LORD" in a number of ways. He could have cried out to the LORD in prayer and supplication for the whole nation, but instead, he did the ONE thing he must not do--he disobeyed God by offering the sacrifice.

3. (1 Sam 13:13-14) Samuel proclaims God's judgment upon Saul's household
Samuel said to Saul, "You have acted foolishly; you have not kept the commandment of the LORD your God, which He commanded you, for now the LORD would have established your kingdom over Israel forever. But now your kingdom shall not endure. The LORD has sought out for Himself a man after His own heart, and the LORD has appointed him as ruler over His people, because you have not kept what the LORD commanded you.

You have acted foolishly: This is stronger phrase in Hebrew than what is implied in the English. Samuel did not mean Saul was unintelligent or silly, but the Bible speaks of a "fool" as someone who is morally and spiritually lacking. Although Saul's sin seems excusable and scarcely deserving of such a heavy punishment, it involved the principle of subordination of the king to the will of God expressed by His prophets.

The LORD would have established your kingdom over Israel forever: The main reason for being king was to establish a dynasty, where one's sons would sit on the throne afterwards. God told Saul that his descendants would not reign after him. Though he was king, he would not establish a monarchy in Israel.

But now your kingdom shall not endure: From these words, we might expect Saul's reign to end right then and there. However, Saul would actually reign for another 20 years. He would still be on the throne as king, but his reign is not the same, for he knows the end of his kingdom is certain.

The LORD has sought out for Himself a man after His own heart: The language of prophecy constantly describes things as if they are already done. David was but 23 years old when Saul died, He must now have been a small child. But the Divine choice of Saul, which upon his obedience this day would have been confirmed, was now annulled, and the succession was transferred elsewhere. Years elapse before the first earthly steps are taken to appoint Saul's successor. Had Saul repented (as we gather from 1 Samuel 15:26), he might have been forgiven. For God's threatenings like His promises are conditional. There is no fatalism in the Bible, but a loving discipline for man's recovery.

Although God rejected Saul, He did not reject Israel. Because God loved Israel, He would raise up a king "after His own heart". Saul was a man after Israel's heart. He was all about image, prestige and the things men looked upon. It would be easy to say the kingdom was taken from Saul because he sinned. On one level, this is true. However, it was more than that. David also sinned; yet, God never took the kingdom from David and his descendants. The issue was bigger than an incident of sin--the issue was being a man after God's own heart.

A man after His own heart: What does this mean? We can discover its meaning by looking at the man who was not a "man after His own heart"--Saul and comparing him to the man who was "a man after His own heart" (David).

1. A man after God's heart honors the LORD: Saul was more concerned with his will than God's will. David knew God's will was the most important. Even when David did not do God's will, he still knew God's will was more important. When David sinned, he sinned more out of weakness; whereas, Saul sinned more out of a disregard for God.

2. A man after God's heart enthrones God as king: For Saul, Saul was king. For David, the LORD God was king. Both David and Saul know sacrifice before battle was important. But David thought it was important because it pleased and honored God. Saul thought it was important because it might help him win the battle. Saul thought God would help him achieve his goals. David thought God was the goal.

3. A man after God's heart has a soft repentant heart: When Saul was confronted with his sin, he offered excuses. When David was confronted with his sin, he confessed his sin and repented (2 Samuel 12:13).

4. A man after God's heart loves other people. Saul became increasingly bitter against people and lived more and more unto himself. David, on the other hand, loved people. When David was down and out, he still loved and served those who were even more down and out (1 Samuel 22:1-2).


C. The Philistine threat
1. (1 Samuel 13:15-18) The Philistines begin their raids
Then Samuel arose and went up from Gilgal to Gibeah of Benjamin. And Saul numbered the people who were present with him, about six hundred men. Now Saul and his son Jonathan and the people who were present with them were staying in Geba of Benjamin while the Philistines camped at Michmash. And the raiders came from the camp of the Philistines in three companies: one company turned toward Ophrah, to the land of Shual, and another company turned toward Beth-horon, and another company turned toward the border which overlooks the valley of Zeboim toward the wilderness.

And Samuel arose: Although the close friendship between Saul and Samuel was disturbed by Saul's disobedience, nevertheless, Samuel does not break off his friendly relations with Saul. Perhaps Samuel still hopes that Saul will repent of his sin.

And went up from Gilgal to Gibeah of Benjamin: Samuel passed from Gilgal to Gibeah, the home of Saul. It is very likely in Gibeah, Samuel took counsel with Saul's son Jonathan, who was stationed there.

About six hundred men: Earlier, Saul had about 3,000 men in his regular army (1 Samuel 13:2). Now, he is down to 600 because many soldiers scattered while Saul waited for Samuel (1 Samuel 13:8). The loss of so many men was probably the reason why Saul offered the sacrifice without waiting for Samuel. It also displayed a heart of distrust and disobedience to God. According to 1 Samuel 13:5, the Philistines already had a huge army, easily outmatching Saul's 3,000 men. As Saul's army shrunk to one-fifth it previous size (from 3,000 to 600 men), God allowed this to happen to test Saul's faith, to see if he believed God was great enough to deliver Israel with so few men against the Philistines mighty in number.

Geba of Benjamin: Saul and his son Jonathan unite their small forces and entrench themselves in Geba, which is a strong position at the end of a pass where they could watch the movements of the Philistines. (The positions of the two armies mentioned in 1 Samuel 13:2-3 are now reversed. The Philistines occupy Michmash on the northern side of the valley while Saul and Jonathan hold Geba on the southern side of the valley.)

The raiders came from the camp of the Philistines: The conduct of the Philistines is that of men over-confident in their strength. They should have pounced at once upon Saul in the plain of the Jordan River valley, and then following Samuel and Saul's defeat, they should have overpowered Jonathan. But the Philistines despised both Saul and Jonathan and regarded the country as already conquered; they proceeded to punish the Israelites. Leaving the main army to guard the camp, the Philistines sent out light armed troops to plunder the land.

One company turned toward Ophrah: This company went northward towards Ophrah, a city in Benjamin about five miles east of Bethel.

Another company turned toward Beth-horon: This company went eastward toward Beth-horon (meaning house of caverns) on the main pass from the hill country of Judea into the plain of Philistia.

Another company turned toward the border which overlooks the valley of Zeboim toward the wilderness: This third group went to the south east, toward the border between Judah and Benjamin. All the places mentioned are in the tribe of Benjamin, which had committed the offense of making for itself a king.



2. (1 Sam 13:19-23) The technological superiority of the Philistines
Now no blacksmith could be found in all the land of Israel, for the Philistines said, "Otherwise the Hebrews will make swords of spears." So all Israel went down to the Philistines, each to sharpen his plowshare, his mattock, his axe, and his hoe. The charge was two-thirds of a shekel for the plowshares, the mattocks, the forks and the axes, and to fix the shoes. So it came about on the day of battle that neither sword nor spear was found in the hands of any of the people who were with Saul and Jonathan, but they were found with Saul and his son Jonathan. And the garrison of the Philistines went out to the pass of Michmash.

No blacksmith could be found in all the land of Israel: This again is another example of the severity of the Philistine oppression which they exhibited over Israel. This general disarmament points to the lasting subjugation of most of Israel during the later years of Samuel's judgeship and the beginning of Saul's reign. This was not merely a temporary condition as a result of the recent invasions. A similar tyranny was practiced by the Canaanites before Deborah's victory (Judges 5:8). In addition to all this, the Philistines had the latest weapon technology. The Philistines were a sea-faring people who originated in Caphtor, an island near Greece. The Philistines were able to trade their goods for the latest and greatest military warfare from Greece.

All Israel went down to the Philistines, each to sharpen his plowshare: By carefully guarding their military technology, the Philistines kept Israel under tight subjugation. We might imagine a Philistine blacksmith, even though they charged each Israelite a small sum of money for sharpening, would never put too fine an edge on anything. Since the farm tool were the only weapons the Israelites had, why make them too sharp? Second, if the Philistines put a sharp edge on the tool, it would take a longer time for the tool to grow dull and for the Israelite to come back and pay for his tool to be re-sharpened.

Neither sword nor spear was found in the hands of any of the people who were with Saul and Jonathan: There were so few iron weapons available, only the royal family could be properly equipped. However, do not assume Israel had no weapons. There were other arms more common in those times than swords and spears--bows and arrows, slings and stones, and clubs. Before the invention of spears, they had sharp stakes hardened in a fire. It was bad enough to be outnumbered so badly, but now God allows the Philistines to have a huge technological advantage over the Israelites. The only way the Israelites could ever win was to trust in God for everything.

The garrison of the Philistines went out to the pass of Michmash:  The passage of Michmash is a deep ravine now known as the Wady es-Suweinit. When the Philistines heard that Saul with his six hundred men had joined the small force already with Jonathan at Geba, they sent a body of men to occupy an eminence on one of the bluffs on the edge of the valley, which had a view of watching the Israelites in Geba. This was done to prevent a surprise attack of the Israelites on the Philistines. Moreover, it was this post which Jonathan attacks in chapter 14.

1 Samuel Chapter 13 Part One (Verses 1-9)

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.

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.

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.