Text -- 1 Samuel 11:15 (NET)

11:15 So all the people went to Gilgal, where they established Saul as king in the Lord’s presence. They offered up peace offerings there in the Lord’s presence. Saul and all the Israelites were very happy.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 11:15

They owned and accepted him for their king.

JFB: 1Sa 11:12-15

The enthusiastic admiration of the people, under the impulse of grateful and generous feelings, would have dealt summary vengeance on the minority who opposed Saul, had not he, either from principle or policy, shown himself as great in clemency as in valor. The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by appointing a general assembly of the militia, the really effective force of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious leader was confirmed in his kingdom [1Sa 11:15].

Clarke: 1Sa 11:15

There they made Saul king - It is likely, from these words, that Saul was anointed a second time; he was now publicly acknowledged, and there was no gainsayer. Thus far Saul acted well, and the kingdom seemed to be confirmed in his hand; but soon through imprudence he lost it

On the custom referred to in 1Sa 11:7 I am favored with the following observations by a learned correspondent: -

"It is considered that the authenticity of records respecting a peculiar people cannot be better illustrated, or the fidelity of the historian more clearly ascertained, than by proving that the manners and customs recorded are in unison with, or bear a resemblance to, the manners and customs of other nations of the same antiquity; or, what may be more correct, in a similar state of improvement; and the records of such rites and customs may possibly acquire an additional mark of authenticity, when the similarity is not so exact as to admit a presumption that the customs of one nation were merely copied from the other

"Sir Walter Scott, in the third canto of the Lady of the Lake, describes the rites, incantations, and imprecations, used prior to the fiery cross being circulated, to summon the rough warriors of ancient times to the service of their chief; and in the first note of this canto he alludes to this ancient custom which, in comparatively modern times, has been used in Scotland, and proves that a similar punishment of death or destruction of the houses for disobeying the summons was inflicted by the ancient Scandinavians, as recorded by Olaus Magnus, in his history of the Goths. A custom still more in point than the one cited may be found to have existed in a more ancient nation, whose history is supposed the most, if not the only authentic narrative of deeds of ancient times, and which also records the sanguinary manners of uncultivated nations; see the preceding chapter, 1Sa 10:1-8 (note). The similarity of the custom is to be found in the seventh verse; with the Highlanders a goat was slain; with the Israelites, an ox. The exhibition of a cross stained with the blood of the sacrificed animal was the summons of the former, while part of the animal was the mandate of the latter. Disobedience in the one nation was punished with the death of the parties, and burning of their dwellings; in the other, the punishment was more simple, and more allusive to the sacrificed emblem, the forfeiture or destruction of their oxen. It is not difficult to judge whether the comparison be correct

"The first verses record the sanguinary practices of ancient times, which to many appear merely as the gratification of revenge, or as proofs of victory; yet when it is considered that the right eye must chiefly aid the warrior in aiming at his adversary, whether the weapon be of ancient or modern warfare, here arises a military reason, corroborative of the truth of history, for the deprivation, and in some degree lessening the cruelty of the mutilation, which would be increased if it were caused by revenge or wantonness; though Nahash declares it to be a reproach upon all Israel."

TSK: 1Sa 11:15

before the Lord : 1Sa 10:17

sacrificed : 1Sa 10:8; Exo 24:5; 1Ch 29:21-24

rejoiced greatly : 1Sa 8:19, 1Sa 12:13-15, 1Sa 12:17; Hos 13:10, Hos 13:11; Jam 4:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 11:15

Made Saul king - The Septuagint has another reading, "and Samuel anointed Saul king there."The example of David, who, besides his original anointing by Samuel 1Sa 16:12-13, was twice anointed, first as king of Judah 2Sa 2:4, and again as king over all Israel 2Sa 5:3, makes it probable that Saul was anointed a second time; but this may be included in the word "made king"(see 1Sa 12:3, 1Sa 12:5).

Poole: 1Sa 11:15

They made Saul king i.e. they recognized him, or owned and accepted him for their king by consent; for, to speak properly, Saul was not made or constituted king by the people, but by the Lord’ s immediate act: see 1Sa 8:9 10:1 .

Before the Lord who was there present in a special manner; both because the people of the Lord were there assembled, and because there was an altar, as the following sacrifices show. The same phrase is used 1Sa 10:17 14:18 .

They sacrificed sacrifices of peace-offerings partly to praise God for so glorious a victory, and for the firm settlement of the distracted kingdom; and partly to implore the presence and assistance of God to the king and kingdom, in all their affairs and exigencies.

Haydock: 1Sa 11:15

They made. Septuagint, "and there (again the prophet; Josephus) Samuel anointed Saul king." The same ceremonies as had been used before, except the casting of lots, were here repeated, particularly the solemn anointing, (Salien) whence, in the following chapter, (ver. 3) Saul is styled the anointed. (Menochius) ---

The Lord. His ark was probably present, and the priests to offer victims. (Salien, the year of the world 2963)

Gill: 1Sa 11:15

And all the people went to Gilgal,.... Agreed to the motion, and marched along with Saul and Samuel thither:

and there they made Saul king before the Lord in Gilgal; that is, they declared him to be king there; he was inaugurated into, and invested with his office, otherwise it was God only that made him king, who only had the power of making one, see Act 2:36. Josephus says ^e that Samuel anointed him with the holy oil; and so the Septuagint version here renders it,"and Samuel anointed Saul there to be king;''and it is not improbable, that as he privately anointed him, he did it publicly also; if not at the election of him, then at this time; and it is observable, that in the next chapter, and not before, he is called the Lord's anointed. Now this was "before the Lord"; in this place; this being, as Abarbinel observes, a sanctified place, where the tabernacle and ark of God had been; and he supposes it probable that the ark was brought hither; but it was enough that the people and congregation of the Lord were here, and who, when assembled in his name, his presence was with them:

and there they sacrificed sacrifices of peace offerings before the Lord; where an altar was built, and on which they offered these peace offerings by way of thanksgiving, partly for the victory obtained over the Ammonites, and partly for the renewal of the kingdom to Saul, and their unanimity in it, as well as to implore and obtain future peace and prosperity:

and there Saul, and all the people of Israel, rejoiced greatly; they in their king, and he in the good will of his people, and both in the great salvation God had wrought for them.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 11:15

¹ tn Heb “and there in Gilgal.”

Geneva Bible: 1Sa 11:15

And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of ^{( i )} peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.

^{( i )} In sign of thanksgiving for the victory.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 11:1-15

1 Nahash offers them of Jabesh-gilead a reproachful condition.

4 They send messengers, and are delivered by Saul.

12 Saul thereby is confirmed, and his kingdom renewed.

MHCC: 1Sa 11:12-15

They now honoured Saul whom they had despised; and if an enemy be made a friend, that is more to our advantage than to have him slain. The once despised Saviour will at length be acknowledged by all as the Lord's own anointed king. As yet, upon his mercy-seat, he receives the submission of rebels, and even pleads their cause; but shortly, from his righteous tribunal, he will condemn all who persist in opposing him.

Matthew Henry: 1Sa 11:12-15

We have here the improvement of the glorious victory which Saul had obtained, not the improvement of it abroad, though we take it for granted that the men of Jabesh-Gilead, having so narrowly saved their right eyes, would with them now discern the opportunity they had of avenging themselves upon these cruel enemies and disabling them from ever straitening them in like manner again; now shall they be avenged on the Ammonites for their right eyes condemned, as Samson on the Philistines for his two eyes put out, Jdg 16:28. But the account here given is of the improvement of this victory at home.

I. The people took this occasion to show their jealousy for the honour of Saul, and their resentment of the indignities done him. Samuel, it seems, was present, if not in the action (it was too far for him to march) yet to meet them when they returned victorious; and to him, as judge, the motion was made (for they knew Saul would not be judge in his own cause) that the sons of Belial that would not have him to reign over them should be brought forth and slain, 1Sa 11:12. Saul's good fortune (as foolish men commonly call it) went further with them to confirm his title than either his choice by lot or Samuel's anointing him. They had not courage thus to move for the prosecution of those that opposed him when he himself looked mean, but, now that his victory made him look great, nothing would serve but they must be put to death.

II. Saul took this occasion to give further proofs of his clemency, for, without waiting for Samuel's answer, he himself quashed the motion (1Sa 11:13): There shall not a man be put to death this day, no, not those men, those bad men, that had abused him, and therein reflected on God himself, 1. Because it was a day of joy and triumph: " To day the Lord has wrought salvation in Israel; and, since God has been so good to us all, let us not be harsh one to another. Now that God has made the heart of Israel in general so glad, let not us make sad the hearts of any particular Israelites."2. Because he hoped they were by this day's work brought to a better temper, were now convinced that this man, under God, could save them, now honoured him whom before they had despised; and, if they are but reclaimed, he is secured from receiving any disturbance by them, and therefore his point is gained. If an enemy be made a friend, that will be more to our advantage than to have him slain. And all good princes consider that their power is for edification, not for destruction.

III. Samuel took this occasion to call the people together before the Lord in Gilgal, 1Sa 11:14, 1Sa 11:15. 1. That they might publicly give God thanks for their late victory. There they rejoiced greatly, and, that God might have the praise of that which they had the comfort of, they sacrificed to him, as the giver of all their successes, sacrifices of peace-offerings. 2. That they might confirm Saul in the government, more solemnly than had been yet done, that he might not retire again to his obscurity. Samuel would have the kingdom renewed; he would renew his resignation, and the people should renew their approbation, and so in concurrence with, or rather in attendance upon, the divine nomination, they made Saul king, making it their own act and deed to submit to him.

Keil-Delitzsch: 1Sa 11:14-15

Samuel turned this victory to account, by calling upon the people to gowith him to Gilgal, and there renew the monarchy. In what the renewalconsisted is not clearly stated; but it is simply recorded in 1Sa 11:15 that " they (the whole people) made Saul king there before the Lord in Gilgal ."Manycommentators have supposed that he was anointed afresh, and appeal toDavid's second anointing (2Sa 2:4 and 2Sa 5:3). But David's example merelyproves as Seb. Schmidt has correctly observed, that the anointing could berepeated under certain circumstances; but it does not prove that it wasrepeated, or must have been repeated, in the case of Saul. If the ceremonyof anointing had been performed, it would no doubt have been mentioned,just as it is in 2Sa 2:4 and 2Sa 5:3. But ימלכוּ does not mean"they anointed,"although the lxx have rendered it ἔχρισε Σαμουήλ , according to their own subjective interpretation. The renewal of the monarchy may very well have consisted in nothingmore than a solemn confirmation of the election that had taken place atMizpeh, in which Samuel once more laid before both king and people theright of the monarchy, receiving from both parties in the presence of theLord the promise to observe this right, and sealing the vow by a solemnsacrifice. The only sacrifices mentioned are zebachim shelamim , i.e., peace-offerings. These were thank-offerings, which were always connected witha sacrificial meal, and when presented on joyous occasions, formed a feastof rejoicing for those who took part, since the sacrificial meal shadowedforth a living and peaceful fellowship with the Lord. Gilgal is in allprobability the place where Samuel judged the people every year (1Sa 7:16). But whether it was the Gilgal in the plain of the Jordan, or Jiljilia onhigher ground to the south-west of Shiloh, it is by no means easy todetermine. The latter is favoured, apart from the fact that Samuel did notsay "Let us go down,"but simply "Let us go"(cf. 1Sa 10:8), by thecircumstance that the solemn ceremony took place after the return fromthe war at Jabesh; since it is hardly likely that the people would have gonedown into the valley of the Jordan to Gilgal, whereas Jiljilia was close bythe road from Jabesh to Gibeah and Ramah.

Constable: 1Sa 8:1--12:25

B. Kingship Given to Saul chs. 8-12

"Clearly these five chapters constitute a literary unit, for they are immediately preceded by the formula that marks the end of the story of a judge (7:13-17) and immediately followed by the formula that marks the beginning of the account of a reign (13:1; . . .). The divisions of the unit . . . alternate between negative and positive attitudes toward monarchy (not as contradictory but as complementary): 8:1-22, negative; 9:1-10:16, positive; 10:17-27, negative; 11:1-11, positive; 11:12-12:25, negative . . ."⁹³

In this section and the next (chs. 13-15) the writer skillfully contrasted the blessing that comes as a result of obeying God's will with the cursing that comes from disobedience. Chapters 8-12 are generally positive and record Saul's successes. The section opens and closes with Samuel giving a warning to the Israelites.

Constable: 1Sa 11:12-15

Israel's commitment to Saul 11:12-15

Admirably Saul sought no personal revenge on those who initially had failed to support him (10:27; cf. Judg. 20:13; Luke 19:27). Furthermore he gave God the glory for his victory (cf. Jon. 2:9; Ps. 20:7; Prov. 21:31). He was not self-serving at this time.

What Samuel called for was a ceremony to renew the Mosaic Covenant.¹²⁴ It was to be similar to those that had taken place in Joshua's day (Josh. 8 and 24) in which the nation would dedicate itself afresh to Yahweh and His Law as a nation (cf. Deut. 29). As mentioned earlier, it is not clear whether Gilgal refers to the Gilgal near Jericho or another Gilgal a few miles north of Bethel.¹²⁵ A Gilgal north of Bethel would have been closer since most of the activities recorded in these first chapters of 1 Samuel (at Ramah, Gibeah, Mizpah, etc.) were near Bethel. Yet the Gilgal near Jericho was the Israelites' first camp after they entered the Promised Land and the place where they first renewed the covenant in the land (Josh. 4-5). For this reason that site would have stimulated the people's remembrance of God's faithfulness to them and His plans for them as a united nation. Hopefully further archaeological discoveries will enable us to solve the puzzle concerning which Gilgal this was.

The people now gave united support to Saul as their king at Gilgal. This is the first of three significant meetings of Samuel and Saul at Gilgal. The second was the time Saul failed to wait for the prophet, offered a sacrifice prematurely, and received his mentor's rebuke (13:7-14). The third meeting was when God rejected Saul as king for his disobedient pride following his victory over the Amelekites (15:10-26).

Peace offerings expressed thanks to God for His goodness. This offering also emphasized the unity of the participants in the sacrifice (Lev. 3).

"Saul's ascent to the throne was now complete, and the great celebration' that accompanied the sacrificial ritual more than matched Israel's earlier elation upon their receiving the messengers' report of the imminent doom of the Ammonites (v. 9)."¹²⁶

In this incident Israel faced a very threatening situation physically and spiritually. The people's reaction was to weep (v. 4). God went into action because He had made promises of protection to His people (cf. Heb. 13:5-6). He provided deliverance when His people thought there was no hope. The result was that God's people rededicated themselves to following the Lord faithfully. Their weeping gave way to rejoicing.

In this incident we also see Saul humble and hard-working (v. 5). God's Spirit empowered him (v. 6), and gave him wisdom (vv. 7-8) and victory (v. 11). Saul gave God the glory for his success, and he was merciful and forgiving toward his critics (v. 13). God also gave him favor in the eyes of His people (v. 15; cf. 2:30; Prov. 16:7).

Guzik: 1Sa 11:1-15

1 Samuel 11 - Saul's Victory at Jabesh Gilead

A. Saul's victory.

1. (1-2) Nahash the Ammonite gives an ultimatum to an Israelite city.

Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, "Make a covenant with us, and we will serve you." And Nahash the Ammonite answered them, "On this condition I will make a covenant with you, that I may put out all your right eyes, and bring reproach on all Israel."

a. Encamped against Jabesh Gilead: Nahash the Ammonite has surrounded this Israelite city, and simply by doing so, he has made his demands clear. They must either surrender, or be conquered.

i. Why did the Ammonites attack Jabesh? "Probably to revenge and to recover their former great loss by Jephthah, Judges 11:33. Jabesh-gilead was beyond Jordan, and near the Ammonites, who dwelt in part of Arabia." (Poole)

b. Make a covenant with us, and we will serve you: The men of Jabesh Gilead feel this is their only hope of survival. Either they surrender to Nahash (we will serve you) under agreed upon terms (make a covenant with us), or they will simply be killed and looted.

i. It might seem to us that the men of Jabesh Gilead are cowards, and unwilling to fight against this enemy. But the odds were great against them, and the expected to simply be taxed by Nahash. It was if they were being mugged, and they had the opportunity to negotiate with the mugger, and strike a deal with the mugger they could live with.

ii. At the same time, where was their trust in God? Yes, they were in what seemed to be in an impossible place, but that is where the power of God can shine the brightest. "Instead of humbling themselves before God and confessing the sins that had brought them into trouble, they put God altogether aside, and basely offered to become the servants of the Ammonites . . . We see here the sad effect of sin and careless living in lowering men's spirits, sapping courage, and discouraging noble effort. Oh, it is pitiable to see men tamely submitting to a vile master! Yet how often is the sight repeated! How often to men virtually say to the devil, 'Make a covenant with us, and we will serve thee'!" (Balike)

c. That I may put out your right eyes: When the men of Jabesh Gilead as Nahash for a covenant, he agrees to settle peacefully with them - if all the men of the city will have their right eyes gouged out. Certainly, Nahash meant business!

i. Why did Nahash make this demand? Of all the things he could have demanded, why does he want to put out your right eyes? First, it was to glorify himself by humiliating the men of this city, and all of Israel. Half-blinding the men of this city would bring reproach on all Israel by making Israel look weak and unable to prevent such an atrocity. Second, it was to make the men of Jabesh Gilead unable to fight effectively in battle. In hand-to-hand combat, and man with one eye has less depth perception, and is at a disadvantage to a man with two eyes.

ii. "He who opposes his shield to the enemy with his left hand, thereby hides his left eye, and looks at his enemy with his right eye; he therefore who plucks out that right eye makes men useless in war." (Theodoret, cited in Clarke)

d. We can see in this account a similarity between Satan, our spiritual enemy, and Nahash, the enemy of Israel.

i. Satan attacks us, but cannot do anything against us without our agreement. He asks for, and requires our surrender.

ii. Satan wants us to serve him, and will attempt to intimidate us into giving in to him.

iii. Satan wants to humiliate us, and exalt himself over us. Through humiliating one saint, Satan wants to bring reproach on all God's people.

iv. Satan wants to take away our ability to effectively fight against him.

v. Satan wants to blind us, and if he cannot blind us completely, he will blind us partially.

vi. The name Nahash means serpent or snake!

2. (3) The answer of the elders of Jabesh Gilead.

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

a. Hold off for seven days . . . if there is no one to save us, we will come out to you: The men of Jabesh Gilead are in a difficult spot. They are horrified at the demand of Nahash, but they also know they have no other choice. If there is no one to save them, Nahash can do to them as he pleases, and losing an eye seems better to them than losing their lives.

b. Was there no one to save them? The men of Jabesh didn't know for certain. But they did know there was no hope in and of themselves, that they had to have a savior.

i. In one way, the men of Jabesh Gilead were in a good place, because they absolutely knew two things. They knew their need to be saved, and they knew they could not save themselves. Many today - even in the church - don't know what the men of Jabesh Gilead knew. Many today don't really know their need to be saved, rescued from the righteous judgment of God against them and their sin. And many today don't really know they can not save themselves. They still think in their hearts that they can do it!

ii. In another way, the men of Jabesh Gilead were in a bad place. They knew their need of a savior, and they knew they could not save themselves. Yet, they did not know if there was anyone to save them. We can know. We can know what John said in 1 John 4:14: And we have seen and testify that the Father has sent the Son as Savior of the world.

c. Why did Nahash let the messengers go? It seems strange that the allowed them to leave, and to see if Israel could muster up the troops to come and defeat him. But Nahash had two reasons. First, he was confident of Israel's disunity, and figured they would be unable to find anyone to save them. Second, by allowing the messengers to go through all Israel, he was making his name big and his reputation fearsome throughout the whole nation.

3. (4-5) Saul hears of the plight of Jabesh Gilead.

So the messengers came to Gibeah of Saul and told the news in the hearing of the people. And all the people lifted up their voices and wept. Now there was Saul, coming behind the herd from the field; and Saul said, "What troubles the people, that they weep?" And they told him the words of the men of Jabesh.

a. So the messengers came: As the messengers spread out over all Israel, they came to Gibeah, Saul's home city. Upon hearing of the plight of Jabesh Gilead, all the people lifted up their voices and wept. This was exactly the reaction Nahash was hoping for!

b. Coming behind the herd from the field: See the humility of the king of Israel! Saul had already been anointed and recognized as king over Israel, yet in a sense there was nothing for him to do. He really didn't know where to begin when it came to setting up a royal court and a bureaucracy, and Israel never had one before. So, he just went back home, got to work in the field, and figured God would tell him what to do when the time was right!

i. Saul was wise in going back to the farm. He knew it was the LORD's job to raise him up as king over the nation, and he knew the LORD would do it in the right way at the right time. He didn't have to promote himself, or scheme on his own behalf. The LORD would do it.

ii. In this, Saul is a good example of Jesus, the King of Kings. Jesus came not to be served, but to serve, and here Saul is simply serving, not being served.

c. They told him the words of the men of Jabesh: This also shows there was no established system of government in Israel. Otherwise, the king would have been the first to know of the threat against Jabesh, instead of hearing the news second or third hand.

4. (6-8) Zealous for Israel's cause, Saul angrily gathers an army.

Then the Spirit of God came upon Saul when he heard this news, and his anger was greatly aroused. So he took a yoke of oxen and cut them in pieces, and sent them throughout all the territory of Israel by the hands of messengers, saying, "Whoever does not go out with Saul and Samuel to battle, so it shall be done to his oxen." And the fear of the LORD fell on the people, and they came out with one consent. When he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.

a. Then the Spirit of God came upon Saul: It was time for Saul to act, and God was with Saul. The Spirit of God came upon Saul, but it did not come to entertain him or to thrill him. It came to equip him for service, so that he could do something for the LORD.

i. This is always God's pattern. He doesn't want us to seek the Spirit selfishly, but to be empowered to be used by Him to touch others. Jesus told His disciples before He ascended into heaven: But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth (Acts 1:8). The power was given and received to do something for the LORD!

b. And his anger was greatly aroused: This was a good anger, and Spirit-led anger within Saul. The Bible says we can be angry, and do not sin (Ephesians 4:26), but most of our anger is selfish. Here, Saul's anger is not out of a personal sense of hurt or offense, but out of a righteous concern for the cause of the LORD among His people.

c. So he took a yoke of oxen and cut them in pieces: In doing this, Saul was delivering a clear threat to the people of Israel. The manner of the threat seems more from the Mafia than from the people of God, but Saul wanted it clear that failure to step up and defend the cause of God at this time would be sin, and it would be punished as sin.

i. "In some such way, as Sir Walter Scott tells us, the old Highland chieftain used to summon the clans for war by the mission of the fiery cross. Killing an animal, kindling a fire, the cross was burnt in the flames, which were quenched in blood, and was sent throughout the land, and every man who saw it was bound to hasten in the field." (Meyer)

ii. When the cause is right and the need desperate, it is wrong to do nothing. Doing nothing in such cases is sin, and when it comes to the sin of doing nothing, be sure your sin will find you out (Numbers 32:23).

d. Whoever does not go out with Saul and Samuel to the battle: "Saul's inclusion of Samuel implies that he expects the prophet to accompany him into battle in view of the fact that Saul is responding to the Spirit of God." (<Baldwin.htm>)

e. And the fear of the LORD fell on the people, and they came out with one consent: Saul's bloody threat worked. When those hunks of ox-flesh came special delivery, all Israel knew there was a leader in Israel who meant business. They knew the LORD was calling them to do something about the crisis of Jabesh Gilead.

5. (9-11) The defeat of Nahash the Ammonite.

And they said to the messengers who came, "Thus you shall say to the men of Jabesh Gilead: 'Tomorrow, by the time the sun is hot, you shall have help.'" Then the messengers came and reported it to the men of Jabesh, and they were glad. Therefore the men of Jabesh said, "Tomorrow we will come out to you, and you may do with us whatever seems good to you." So it was, on the next day, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and killed Ammonites until the heat of the day. And it happened that those who survived were scattered, so that no two of them were left together.

a. The messengers came and reported it to the men of Jabesh, and they were glad: Certainly they were glad! Before, they did not know if there was anyone to save them. Now they know they have someone to save them! Knowing we have a savior should make us glad.

b. Tomorrow we will come out to you, and you may do with us whatever seems good to you: Here, the men of Jabesh Gilead are deceiving Nahash. They are speaking as if they will surrender to Nahash, so his army will be unprepared for battle.

i. Of course, one might say they really didn't lie. After all, the next day they would indeed come out to Nahash, and he could do to them whatever seems good. It is just that what Nahash though was good might change when he was being attacked by Saul's army of 330,000 men of Israel.

ii. "The message contained a clever ambiguity, while giving the impression that surrender was intended." (Baldwin)

c. Saul put the men into three companies: Saul appears to be a man of good military strategy. He thought out the attack before the battle started.

d. Killed Ammonites until the heat of the day . . . no two of them were left together: Through Saul's action, and by God's blessing, the victory was total. Nahash and his army were utterly routed, and the city of Jabesh Gilead was saved.

B. Saul's coronation.

1. (12-13) Saul shows mercy to his former opponents.

Then the people said to Samuel, "Who is he who said, 'Shall Saul reign over us?' Bring the men, that we may put them to death." But Saul said, "Not a man shall be put to death this day, for today the LORD has accomplished salvation in Israel."

a. Who is he who said, "Shall Saul reign over us?" At this moment of great victory, the supporters of Saul want to expose and kill those who were hesitant to support him as king (as described in 1 Samuel 10:27).

b. Not a man shall be put to death this day: Saul wisely knew this was no time to take revenge on his opponents. Satan, having failed in the attack through Nahash, was now trying to attack Israel - even in victory - by dividing the nation against each other. Satan will attack us anyway he can, and often use times of victory to attack.

c. Today the LORD has accomplished salvation in Israel: In 1 Samuel 11:3, the men of Jabesh Gilead wondered if there was one to save us. Saul was the man the LORD raised up to bring the victory, yet Saul himself knew that the LORD has accomplished salvation in Israel. It was the LORD who did the saving, and Saul was humble enough to know it. At this moment of victory, it would have been all the more tempting to take the credit for himself.

i. The phrase the LORD has accomplished salvation in Israel points us to Jesus, because His name means the LORD is salvation. Whenever salvation is accomplished, it is through Jesus!

2. (14-15) Saul is accepted as king by the entire nation.

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

a. Samuel said to the people: Samuel, as well as anyone, knew that the people were not entirely behind Saul when he was proclaimed as king in Gilgal (1 Samuel 10:24, 27). So Samuel wisely sees this time of victory as a strategic opportunity to renew the kingdom at Gilgal.

i. Saul had to prove himself before many would accept that he was the king. This is not necessarily a bad thing. It is one thing for a person to be "anointed" or "appointed," but the evidence must be in the doing. It was understandable for some to say, "Let's see what kind of man this Saul is," but once it was demonstrated (as it was in this chapter) it would have been wrong for them to fail to support Saul. "Unwittingly, the Ammonites provided just the opportunity Saul needed to take an initiative, and to prove himself as well to Israel at large that he could 'save' his people from oppressors." (Baldwin)

b. They made Saul king before the LORD in Gilgal: It wasn't that Saul was not king before this. He was anointed as king by Samuel (1 Samuel 10:1) and recognized by king by much of the nation of Israel (1 Samuel 10:24). Yet, there was a sense in which Saul was not king until virtually all the nation recognized him as king, and here that recognition is given.

i. "Jesus is our King. The Father hath anointed Him, and set Him on his holy hill; and we have gladly assented to the appointment, and made Him King. But sometimes our sense of loyalty and devotion wanes. Insensibly we drift from our strenuous endeavour to act always as his devoted subjects. Therefore we need, from time to time, to renew the kingdom, and reverently make Him King before the Lord . . . There is a sense in which we can consecrate ourselves only once; but we can renew our vows often." (Meyer)

c. There Saul and all the men of Israel rejoiced greatly: They did indeed! After all, now they felt they had a king, and a good king. It is a great blessing to be under a great, victorious king!

i. Saul won the battle that day, but it was more than one battle he won. This chapter records Saul's inward and outward battles. The outward victory was obvious, but inwardly, Saul fought the strong and subtle temptations to pride, insecurity, and revenge. He won the battle against pride, insecurity, and revenge on this day, and he also won the outward battle. But would he continue to? Only as he was filled with the Spirit of the LORD, and walking in the Spirit, under the leadership of the King of Kings over Israel.

ii. "Thus far Saul acted well, and the kingdom seemed to be confirmed in his hand; but soon through impudence he lost it." (Clarke) "O Saul, Saul, how well for thee it would have been hadst thou maintained this spirit! For then God would not have had to reject thee from being king." (Blaikie)

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 11 (Chapter Introduction)

Overview

1Sa 11:1, Nahash offers them of Jabesh-gilead a reproachful condition; 1Sa 11:4, They send messengers, and are delivered by Saul; 1Sa 11:12, Saul thereby is confirmed, and his kingdom renewed.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 11 (Chapter Introduction)

SAMUEL CHAPTER 11

Nahash besiegeth them of Jabesh-gilead; offereth them a reproachful condition; they have seven days granted them to consult and seek relief; they send messengers to Saul, 1Sa 11:1-5 . He is provoked; sends messengers to all the Israelites to come in to their help; they come to the number of three hundred and thirty thousand men, 1Sa 11:6-8 . He sends word to the besieged, who deceive Nahash; who with his army is slain, 1Sa 11:9-11 . The people are ready to slay Saul’ s enemies; in which he opposeth them: he is invested in the kingdom at Gilgal, 1Sa 11:12-15 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 11 (Chapter Introduction)

(1Sa 11:1-11) Jabesh-gilead delivered.

(1Sa 11:12-15) Saul confirmed in his kingdom.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 11 (Chapter Introduction)

In this chapter we have the first-fruits of Saul's government, in the glorious rescue of Jabesh-Gilead out of the hands of the Ammonites. Let not Israel thence infer that therefore they did well to ask a king (God could and would have saved them without one); but let them admire God's goodness, that he did not reject them when they rejected him, and acknowledge his wisdom in the choice of the person whom, if he did not find fit, yet he made fit, for the great trust he called him to, and enabled, in some measure, to merit the crown by his public services, before it was fixed on his head by the public approbation. Here is, I. The great extremity to which the city of Jabesh-Gilead, on the other side of Jordan, was reduced by the Ammonites (1Sa 11:1-3). II. Saul's great readiness to come to their relief, whereby he signalized himself (1Sa 11:4-10). III. The good success of his attempt, by which God signalized him (1Sa 11:11). IV. Saul's tenderness, notwithstanding this, towards those that had opposed him (1Sa 11:12, 1Sa 11:13). V. The public confirmation and recognition of his election to the government (1Sa 11:14, 1Sa 11:15).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 11 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 11

This chapter relates the distress the inhabitants of Jabeshgilead were in on account of the Ammonites, 1Sa 11:1 upon which they sent messengers to Saul, whose spirit was immediately stirred up to help them, 1Sa 11:4, and prepared for it, and came up soon enough for their relief, and slew their enemies, 1Sa 11:7, which gained him much honour and reputation among the people, and occasioned the renewal of the kingdom to him, 1Sa 11:12.