Text -- 1 Samuel 13:16 (NET)

13:16 Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Sa 13:15-16

Saul removed his camp thither, either in the hope that, it being his native town, he would gain an increase of followers or that he might enjoy the counsels and influence of the prophet.

TSK: 1Sa 13:16

Gibeah : Heb. Gebah, 1Sa 13:3

Commentary -- Word/Phrase Notes (per Verse)

Gill: 1Sa 13:16

And Saul, and Jonathan his son,.... Who were now joined to their men, on Saul's coming to Gibeah:

and the people that were present with them; the six hundred men before numbered: abode in Gibeah of Benjamin; being perhaps a strong fortified place, not choosing to go forth to meet the army of the Philistines, so vastly superior to them:

but the Philistines encamped at Michmash; the old quarters of Saul before he went to Gilgal, 1Sa 13:2.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 13:16

¹ tn The juxtaposition of disjunctive clauses in v.16 indicates synchronic action.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 13:1-23

1 Saul's select band.

3 He calls the Hebrews to Gilgal against the Philistines, whose garrison Jonathan had smitten.

5 The Philistines' great host.

6 The distress of the Israelites.

8 Saul, weary of staying for Samuel, sacrifices.

11 Samuel reproves him.

17 The three spoiling bands of the Philistines.

19 The policy of the Philistines, to suffer no smith in Israel.

MHCC: 1Sa 13:15-23

See how politic the Philistines were when they had power; they not only prevented the people of Israel from making weapons of war, but obliged them to depend upon their enemies, even for instruments of husbandry. How impolitic Saul was, who did not, in the beginning of his reign, set himself to redress this. Want of true sense always accompanies want of grace. Sins which appear to us very little, have dangerous consequences. Miserable is a guilty, defenceless nation; much more those who are destitute of the whole armour of God.

Matthew Henry: 1Sa 13:15-23

Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (1Sa 13:15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, 1Sa 13:15, 1Sa 13:16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, 1Sa 13:23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, 1Sa 13:17, 1Sa 13:18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa 42:24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, 1Sa 13:19, 1Sa 13:22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (Deu 8:9) in such plenty that it was said of Asher, his shoes shall be iron and brass, Deu 33:25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (1Sa 13:20, 1Sa 13:21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Jdg 5:8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.

Keil-Delitzsch: 1Sa 13:16-23

Disarming of Israel by the Philistines . - The following account is no doubtconnected with the foregoing, so far as the facts are concerned, inasmuchas Jonathan's brave heroic deed, which brought the Israelites a splendidvictory over the Philistines, terminated the war for which Saul hadentreated the help of God by his sacrifice at Gilgal; but it is not formallyconnected with it, so as to form a compact and complete account of thesuccessive stages of the war. On the contrary, the 16th verse, where wehave an account of the Israelitish warriors and their enemies, commences anew section of the history, in which the devastating march of thePhilistines through the land, and the disarming of the Israelites by thesetheir enemies, are first of all depicted (1Sa 13:17-23); and then the victory ofthe Israelites through Jonathan's daring and heroic courage,notwithstanding their utter prostration, is recorded (1 Samuel 14:1-46), forthe purpose of showing how the Lord had miraculously helped Hispeople.

(Note: From this arrangement of the history, according to which theonly two points that are minutely described in connection with thewar with the Philistines are those which bring out the attitude of theking, whom the nation had desired to deliver it from its foes, towardsJehovah, and the way in which Jehovah acted towards His people,whilst all the rest is passed over, we may explain the absence of anycloser connection between 1Sa 13:15 and 1Sa 13:16, and not from a gap in thetext. The lxx, however, adopted the latter supposition, andaccording to the usual fashion filled up the gap by expanding 1Sa 13:15 inthe following thoughtless manner: καὶ ἀνέστη Σαμουὴλ καὶ ἀπῆλθεν ἐκ Γαλγάλων· καὶ τὸ κατάλειμμα τοῦ λαοῦ ἀνεβη ὀπίσω Σαοὺλ εἰς ἀπάντησιν ὀπίσω τοῦ λαοῦ τοῦ πολεμιστοῦ· αὐτῶν παραγενομένων ἐκ Γαλγάλων εἰς Γαβαὰ Βενιαμὶν καὶ ἐπεσκέψατο Σαοὺλ, κ.τ.λ. For there is no sense in εἰς ἀπάντησιν ὀπίσω ,and the whole thought, that the people who were left went upafter Saul to meet the people of war, is unintelligible, since it is notstated whence the people of war had come, who are said to have metwith those who had remained behind with Saul, and to have gone upwith him from Gilgal to Gibeah. If, however, we overlook this, andassume that when Saul returned from Gilgal to Gibeah a furthernumber of fighting men came to him from different parts of the land,how does this assumption agree with the account which follows, viz.,that when Saul mustered the people he found only six hundred men, - astatement which is repeated again in 1Sa 14:2?The discrepancy remains even if we adopt Ewald 's conjecture ( Gesch. iii. 43), that εἰς ἀπάντησιν is a false rendering of לקּרב , "to the conflict."Moreover, even with the Alexandrian fillingup, no natural connection is secured between 1Sa 13:15 and 1Sa 13:16, unless weidentify Geba of Benjamin with Gibeah , as the Septuagint and its latestdefenders have done, and not only change the participle ישׁבים (1Sa 13:16) into the aorist ἐκάθισαν , but interpolate καὶ ἔκλαιον after " at Geba of Benjamin;"whereas the statement ofthe text "at Geba in Benjamin"is proved to be correct by the simplefact that Jonathan could only attempt or carry out the heroic deedrecorded in 1 Samuel 14 from Geba and not from Gibeah ; and the alterationof the participle into the aorist is just as arbitrary as the interpolationof καὶ ἔκλαιον . From all this it follows that the Septuagint version has not preservedthe original reading, as Ewald and Thenius suppose, but containsnothing more than a mistaken attempt to restore the missing link. Itis true the Vulgate contains the same filling up as the Septuagint, butwith one alteration, which upsets the assertion made by Thenius, thatthe repetition of the expression הגּלגּל מן , ἐκ Γαλγάλων , caused the reading contained in the Septuagint to bedropped out of the Hebrew text. For the text of the Vulgate runs asfollows: Surrexit autem Samuêl et ascendit de Galgalis in Gabaa Benjamin. Et reliqui populi ascenderunt post Saul obviam populo, qui expugnabant eos venientes de Galgala in Gabaa in colle Benjamin. Et recensuit Saul, etc. Jerome has therefore rendered the first two clausesof 1Sa 13:15 in perfect accordance with the Hebrew text; and the additionwhich follows is nothing more than a gloss that has found its way intohis translation from the Itala, and in which de Galgala in colle Benjamin is still retained, whereas Jerome himself rendered הגּלגּל מן de Galgalis .)

1Sa 13:16

The two clauses of this verse are circumstantial clauses: " ButSaul, and Jonathan his son, and the people that were with him, weresitting , i.e., tarrying, in Geba of Benjamin (the present Jeba; see at 1Sa 13:3); and the Philistines had encamped at Michmash ."Just as in 1Sa 13:2-4 it is notstated when or why Saul went from Michmash or Geba to Gilgal, but thischange in his position is merely hinted at indirectly at the close of 1Sa 13:4; sohere Saul's return from Gilgal to Geba with the fighting men who remainedwith him is not distinctly mentioned, but simply taken for granted ashaving already occurred.

1Sa 13:17-18

Then the spoiler went out of the camp of the Philistines inthree companies. ראשׁים שׁלשׁה is made subject to theverb to define the mode of action (see Ewald , §279, c .); and rashim is usedhere, as in 1Sa 11:11. המּשׁחית , according to the context, is ahostile band that went out to devastate the land. The definite article pointsit out as well known. One company took the road to Ophrah into the landof Shual , i.e., went in a north-easterly direction, as, according to the Onom ., Ophrah of Benjamin was five Roman miles to the east of Bethel(see at Jos 18:23). Robinson supposes it to have been on the site of Tayibeh . The land of Shual (fox-land) is unknown; it may possibly havebeen identical with the land of Saalim (1Sa 9:5). The other companyturned on the road to Beth-horon (Beit-ur: see at Jos 10:11), that is tosay, towards the west; the third, "the way to the territory that rises abovethe valley of Zeboim towards the desert."These descriptions are obscure;and the valley of Zeboim altogether unknown. There is a town of thisname ( צבעים , different from צביים , Deu 29:22; Gen 14:2, Gen 14:8; or צבאים , Hos 11:8, in the vale of Siddim) mentioned inNeh 11:34, which was inhabited by Benjaminites, and was apparentlysituated in the south-eastern portion of the land of Benjamin, to the north-east of Jerusalem, from which it follows that the third company pursuedits devastating course in a south-easterly direction from Michmashtowards Jericho. " The wilderness "is probably the desert of Judah. Theintention of the Philistines in carrying out these devastating expeditions,was no doubt to entice the men who were gathered round Saul andJonathan out of their secure positions at Gibeah and Geba, and force themto fight.

1Sa 13:19-21

The Israelites could not offer a successful resistance to thesedevastating raids, as there was no smith to be found in the whole land:" For the Philistines thought the Hebrews might make themselves sword orspear "( אמר followed by פּן , "to say, or think, that not,"equivalent to being unwilling that it should be done). Consequently (as thewords clearly imply) when they proceeded to occupy the land of Israel asdescribed in 1Sa 13:5, they disarmed the people throughout, i.e., as far as theypenetrated, and carried off the smiths, who might have been able to forgeweapons; so that, as is still further related in 1Sa 13:20, all Israel was obliged togo to the Philistines, every one to sharpen his edge-tool, and hisploughshare, and his axe, and his chopper. According to Isa 2:4; Mic 4:3,and Joe 3:10, את is an iron instrument used in agriculture; themajority of the ancient versions render it ploughshare . The word מחרשׁתו is striking after the previous מחרשׁתּו (from מחרשׁת ); and the meaning of both words is uncertain. According to the etymology, מחרשׁת might denote any kind of edge-tool, even the ploughshare. The second מחרשׁתו isrendered τὸ δρέπανον αὐτοῦ (his sickle) by the lxx, and sarculum by Jerome , a small garden hoe for loosening and weeding the soil. The fact that the word is connected with קרדּם , the axe orhatchet, favours the idea that it signifies a hoe or spade rather than a sickle. Some of the words in 1Sa 13:21 are still more obscure. והיתה ,which is the reading adopted by all the earlier translators, indicates that theresult is about to be given of the facts mentioned before: "And there cameto pass," i.e., so that there came to pass (or arose), פּים הפּצירה , "a blunting of the edges." פּצירה , bluntness,from פּצר , to tear, hence to make blunt, is confirmed by theArabic futâr , gladius fissuras habens , obtusus ensis , whereas the meaningto hammer, i.e., to sharpen by hammering, cannot be established. The insertion of the article before פּצירה is as striking as theomission of it before פּים ; also the stat. abs . instead of theconstruct פּצירת . These anomalies render it a very probable conjecturethat the reading may have been הפּים הפציר ( inf. Hiph. nomin .). Accordingly the rendering would be, "so that bluntness of the edgesoccurred in the edge-tools, and the ploughshares, and the trident, and theaxes, and the setting of the goad." קלּשׁון שׁלשׁ is to beregarded as a nom. comp . like our trident, denoting an instrument withthree prongs, according to the Chaldee and the Rabbins (see Ges. Thes . p. 1219). דּרבן , stimulus , is probably a pointed instrumentgenerally, since the meaning goad is fully established in the case of דּרבון in Ecc 12:11.

(Note: 1Sa 13:21 runs very differently in the lxx, namely, καὶ ἦν ὁ τρυγητὸς ἕτοιμος τοῦ θερίζειν, τὰ δὲ σκεύη ἦν τρεῖς σίκλοι εἰς τὸν ὀδόντα, καὶ τῇ ἀξίνῃ καὶ τῷ δρεπάνῳ ὑτόστασις ἦν ἡ αὐτή; and Thenius and Böttcher propose an emendation of theHebrew text accordingly, so as to obtain the following meaning: "Andthe sharpening of the edges in the case of the spades and ploughshareswas done at three shekels a tooth (i.e., three shekels each), and forthe axe and sickle it was the same"(Thenius); or, "and the same forthe sickles, and for the axes, and for setting the prong"(Böttcher). But here also it is easy enough to discover that the lxx had notanother text before them that was different from the Masoretic text,but merely confounded הפציר with הבציר , τρυγητός , and took קלּשׁון שׁלשׁ , which was unintelligible to them, e conjectura for השּׁן שׁק שׁלשׁ , altogether regardless of the senseor nonsense of their own translation. The latest supporters of thissenseless rendering, however, have neither undertaken to prove thepossibility of translating ὀδόντα ( ὀδούς ), "each singlepiece"(i.e., each), or inquired into the value of money at that time,so as to see whether three shekels would be an unexampled charge forthe sharpening of an axe or sickle.)

1Sa 13:22

On the day of battle, therefore, the people with Saul andJonathan were without either sword or spear; Saul and Jonathan were theonly persons provided with them. The account of the expedition of theIsraelites, and their victory over the Ammonites, given in 1Sa 13:11, isapparently at variance with this description of the situation of theIsraelites, since the war in question not only presupposes the possessionof weapons by the Israelites, but must also have resulted in their capturinga considerable quantity. The discrepancy is very easily removed, however,when we look carefully at all the circumstances. For instance, we canhardly picture the Israelites to ourselves as amply provided with ordinaryweapons in this expedition against the Ammonites. Moreover, thedisarming of the Israelites by the Philistines took place for the most part ifnot entirely after this expedition, viz., at the time when the Philistinesswept over the land with an innumerable army after Jonathan had smittentheir garrison at Geba (1Sa 13:3, 1Sa 13:5), so that the fighting men who gatheredround Saul and Jonathan after that could hardly bring many arms withthem. Lastly, the words "there was neither sword nor spear found in thehands of all the people with Saul and Jonathan"must not be too closelypressed, but simply affirm that the 600 fighting men of Saul and Jonathanwere not provided with the necessary arms, because the Philistines hadprevented the possibility of their arming themselves in the ordinary wayby depriving the people of all their smiths.

1Sa 13:23

1Sa 13:23 forms the transition to the heroic act of Jonathan described in 1 Samuel 14.: "An outpost of the Philistines went out to the pass of Michmash;" i.e., the Philistines pushed forward a company of soldiers to the pass( מעבר , the crossing place) of Michmash, to prevent an attackbeing made by the Israelites upon their camp. Between Geba and Michmash there runs the great deep Wady es Suweinit , which goes downfrom Beitin and Bireh (Bethel and Beeroth) to the valley of the Jordan, andintersects the ridge upon which the two places are situated, so that thesides of the wady form very precipitous walls. When Robinson wastravelling from Jeba to Mukhmas he had to go down a very steep andrugged path into this deep wady ( Pal . ii. p. 116). "The way,"he says inhis Biblical Researches , p. 289, "was so steep, and the rocky steps sohigh, that we were compelled to dismount; while the baggage mules gotalong with great difficulty. Here, where we crossed, several short sidewadys came in from the south-west and north-west. The ridges betweenthese terminate in elevating points projecting into the great wady; and themost easterly of these bluffs on each side were probably the outposts ofthe two garrisons of Israel and the Philistines. The road passes around theeastern side of the southern hill, the post of Israel, and then strikes upover the western part of the northern one, the post of the Philistines, andthe scene of Jonathan's adventure."

Constable: 1Sa 13:1--15:35

C. Kingship Removed from Saul chs. 13-15

This section documents Saul's disobedience to the revealed will of God that resulted in his disqualification as Israel's king. Saul's failure proved to be God's instrument of discipline on the people as a whole for their demand for a king. Failure followed disregard for God's Word.

Baldwin expressed well the situation Saul faced as he began to reign.

"In relation to Samuel, it is obvious that Saul had a problem. On the one hand he owed his appointment to Samuel, but on the other hand he was taking over Samuel's position as Israel's leader. Samuel spoke frequently of the wickedness of the people in requesting a king, apparently implying that he, Saul, should not really be in office. Yet Saul had not sought to be king, and would have preferred, at least at first, to have been left in obscurity, but he had not been offered any option. Too many signs had been given that he was the person of God's appointment, and prayers for deliverance from the Ammonites had been marvelously answered. He was king by divine anointing, by God's overruling of the sacred lot, and by united popular demand. He had caught the imagination of the people, who wanted a hero, and against all odds he was expected to pass muster.

"Had he realized it, Saul could have gained much by the presence of a seasoned prophet like Samuel alongside him, ready to give guidance, instruction and, if necessary, rebuke. Above all, Samuel was an intercessor who knew the Lord's mind, and saw prayer answered. Samuel would indicate the right way, and all Saul had to do was follow. He could have leant [sic] hard on Samuel and he would have found reassurance. In the event, this was exactly what Saul could not bring himself to do."¹³¹

Saul's improper response to his predecessor, Samuel, should be a warning to all ministers whose predecessors remain on the scene after they replace them.

Constable: 1Sa 13:16-23

The results of Saul's disobedience 13:16-23

The writer explained the military disaster that resulted from Saul's disobedience in verses 16-18. Saul's army dwindled and the enemy continued to move around his capital city freely.

Saul evidently led his troops from Gilgal to Geba where some of the Israelite soldiers camped. Saul himself proceeded back to Gibeah (14:2). The Philistines had posted a larger camp of their soldiers just north of the Wadi Suweinit ravine from Geba near Michmash. The Philistines used their camp (garrison, v. 23) at Michmash as a base for raiding parties. >From Michmash these raiders went north toward Ophrah, west toward Beth-horon, and probably southeast toward the wilderness, specifically the valley of Zeboim (exact site unknown).

The main physical advantage the Philistines enjoyed was their ability to smelt iron. This advanced technology gave them a strong military edge over the Israelites.¹⁴² As in the days of Deborah and Barak (Judg. 5:8), the Philistines still had the advantage of superior weapons and the power to restrict the Israelites' use of iron implements.

Guzik: 1Sa 13:1-23

1 Samuel 13 - Saul's Disobedience

A. The Philistine threat.

1. (1-2) Saul assembles Israel's first standing army.

Saul reigned one year; and when he had reigned two years over Israel, Saul chose for himself three thousand men of Israel. Two thousand were with Saul in Michmash and in the mountains of Bethel, and a thousand were with Jonathan in Gibeah of Benjamin. The rest of the people he sent away, every man to his tent.

a. Saul chose for himself three thousand men of Israel: This was the first "regular" army for Israel. Previously, Israel only had a militia that assembled in times of national threat. Now, for the first time, Israel has a professional army.

b. A thousand were with Jonathan: This is the first mention of Saul's son Jonathan. He will be become a prominent, and wonderful, part of this book of 1 Samuel.

i. "This is the first place in which this brave and excellent man appears; a man who bears one of the most amiable characters in the Bible." (Clarke)

2. (3-4) Jonathan initiates conflict with the Philistines.

And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. Then Saul blew the trumpet throughout all the land, saying, "Let the Hebrews hear!" Now all Israel heard it said that Saul had attacked a garrison of the Philistines, and that Israel had also become an abomination to the Philistines. And the people were called together to Saul at Gilgal.

a. Jonathan attacked the garrison of the Philistines: Jonathan was a remarkable military leader. He repeatedly demonstrated the ability to lead a successful attack. Yet this attack merely wakened the Philistines. Israel had enjoyed the "peace" of subjected people: everything will be fine as long as you take your place of subjugation. Through this attack, Jonathan proclaimed, "We won't take our place any longer."

i. It clearly says, Israel had become an abomination to the Philistines. As long as the Israelites stayed in their weak, defeated "place," the Philistines thought they were great guys. But as soon as the Israelites show some boldness in the LORD, and are willing to battle against the LORD's enemies, the Philistines consider the Israelites an abomination!

ii. The same principle is true spiritually in our lives. We don't war against armies of Philistines; our enemies are principalities . . . powers . . . the rulers of the darkness of this age . . . spiritual hosts of wickedness in the 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 don't mind us at all. They may even kind of like us. But as soon as we show some boldness in the LORD, and are willing to battle against the LORD's enemies, our spiritual foes consider us an abomination! If peace with devil is more important to you than victory in the LORD, you will often be defeated and subjected.

b. In Geba: Archaeologists have found this Philistine fortress at Geba (also known as Gibeah). The archaeological evidence shows that it was destroyed but then later rebuilt by Saul, and then became his palace and fortress.

c. All Israel heard it said that Saul had attacked a garrison of the Philistines: Plainly, Saul is taking the credit for Jonathan's bold attack on the garrison of the Philistines. This is a bad sign in the heart and character of Saul. His own sense of insecurity will not allow any of his associates (even his own son!) receive credit. He needs to drink in the praise like a thirsty man drinks water.

d. And the people were called together to Saul at Gilgal: King Saul gathers the nation together at Gilgal to prepare for battle against the Philistines.

3. (5-7) The Philistines prepare their army.

Then the Philistines gathered together to fight with Israel, thirty thousand chariots and six thousand horsemen, and people as the sand which is on the seashore in multitude. And they came up and encamped in Michmash, to the east of Beth Aven. When the men of Israel saw that they were in danger (for the people were distressed), then the people hid in caves, in thickets, in rocks, in holes, and in pits. And some of the Hebrews crossed over the Jordan to the land of Gad and Gilead. As for Saul, he was still in Gilgal, and all the people followed him trembling.

a. Thirty thousand chariots and six thousand horsemen, and people as the sand which is on the seashore in multitude: The Philistines, angered by the Israelites, gather a huge army to crush their rebellious servants.

i. Thirty thousand chariots is a huge number, and many people have doubted the accuracy of this number. "This number seems incredible to infidels; to whom it may be sufficient to reply, that it is far more rational to acknowledged a mistake in him that copied out the sacred text in such numeral or historical passages, wherein the doctrine of faith and good life in not directly concerned, than upon such a pretense to question the truth and divinity of the Holy Scriptures, which are so fully attested, and evidently demonstrated. And the mistake is not great in the Hebrew, schalosh for shelishim; and so indeed those two ancient translators, the Syriac and Arabic, translate it, and are supposed to have read in their Hebrew copies, three thousand." (Poole)

b. When the men of Israel saw that they were in danger: Jonathan had been bold enough to launch the initial attack against the Philistines. But the men of Israel are not bold enough to now stand strong against their enemy. In great fear (the people were distressed) they hide anywhere they can (in caves, in thickets, in rocks, in holes, and in pits) or they flee across the Jordan River (to the land of Gad and Gilead). This is a low point for Israel!

i. Probably, many of them had thought "What we really need is a king. A king would solve our problems." Now they have a king and the problems are still there. We often think things will "fix" problems when they won't at all. "And hereby God intended to teach them the vanity of all carnal confidence in men; and that they did not one jot less need the help and favour of God now than they did before, when they had no king." (Poole)

c. As for Saul, he was still in Gilgal: Saul's position as king had been confirmed at Gilgal (1 Samuel 11:15). He is still there, many months later (1 Samuel 13:1). It may be that Saul wanted to keep living the glorious day when Samuel recognized and confirmed him as king before the entire nation. But now, since he is king, the men of Israel are expecting greater things from him.

d. The people followed him trembling: They still honored Saul as king, but they are really frightened! It must be better to have trembling followers than no followers at all, but how much better if Israel would have really trusted the LORD here!

B. Saul's unlawful sacrifice.

1. (8-9) Saul offers the burnt offering.

Then he waited seven days, according to the time set by Samuel. But Samuel did not come to Gilgal; and the people were scattered from him. So Saul said, "Bring a burnt offering and peace offerings here to me." And he offered the burnt offering.

a. He waited seven days: Saul had been in Gilgal for many months. In the press of the current crisis, every day now took on much more importance. He knew the Philistines were assembling a huge army against him, and that once they were organized they would be much harder to beat. Saul probably felt that a quick response gave them the best chance to win the battle.

b. According to the time set by Samuel: Samuel had told Saul to wait for him at Gilgal. Then Samuel would preside over sacrifices, and Israel would be spiritually prepared for battle.

c. But Samuel did not come to Gilgal; and the people were scattered from him: This added to Saul's anxiety. First, the waiting for Samuel was stressful, because he felt time was his enemy. Second, the people were scattered from him, feeling that the battle wouldn't be fought and that the plan wasn't working out.

i. We might just imagine that in the early part of the week, Saul explained his thinking in a pep talk to the troops: "Men, we're going into battle against the Philistines. They have more men, more chariots, more horses, and better swords and spears than we have." So we have to trust God and make a quick attack before they can get organized. Soon Samuel will come and lead us in sacrifice before God. Then we'll go out and whip the Philistines!" But it didn't happen like that. The days dragged on, and Samuel hadn't come yet. The troops were losing confidence in Saul as a leader, and beginning to scatter. Saul felt he was in a lot of trouble!

d. And he offered the burnt offering: This was plainly sinful. First, Saul plainly disobeyed Samuel. Second, Saul was a king, not a priest, and only priests were to offer sacrifices. Saul had no business doing what only a priest should do.

i. History shows how dangerous it is to combine religious and civic authority and God would not allow the kings of Israel to be priests and the priests to be kings. In 2 Chronicles 26, king Uzziah tried to do the work of priest and God struck him with leprosy.

ii. Clearly, out of fear, out of panic, out of not knowing what else to do, Saul does something sinful. "If Saul was among the prophets before, will he now be among the priests? Can there be any devotion in disobedience? O vain man! What can it avail to sacrifice to God, against God?" (Trapp)

2. (10-12) Samuel arrives and Saul tries to explain what he has done.

Now it happened, as soon as he had finished presenting the burnt offering, that Samuel came; and Saul went out to meet him, that he might greet him. And Samuel said, "What have you done?" And Saul said, "When I saw that the people were scattered from me, and that you did not come within the days appointed, and that the Philistines gathered together at Michmash, then I said, 'The Philistines will now come down on me at Gilgal, and I have not made supplication to the LORD.' Therefore I felt compelled, and offered a burnt offering."

a. As soon as he finished offering the burnt offering: Saul decided to perform the sacrifice not more than an hour before Samuel arrived! If he would have trusted God and waited one more hour, how different things could have been! The last moments of waiting are usually the most difficult, and tempt us most to take matters into our own hands.

b. Saul went out to meet him, that he might greet him: Saul is really overstepping his bounds now. Literally, the Hebrew says that Saul wanted to bless Samuel - perhaps as a priest blesses someone! Now Saul really sees himself as a priest!

i. In wanting to bless Samuel, Saul may also be trying to show Samuel how spiritual he is. He is like a child who gets caught with his hand in the cookie jar, and then says to mom, "Let's pray!"

c. Samuel said, "What have you done?" Samuel knew Saul had done something wrong. He could probably smell the sacrifice in the air! But Samuel was not looking for reasons or excuses. There were no valid reasons or excuses. All Samuel wanted to hear was confession and repentance.

d. And Saul said: Saul's response is a classic example of excuse making and failure to trust God.

i. I saw that the people were scattered from me: "I had to do something to impress the people, and gain their support back." But if Saul would have obeyed and trusted God, God would have seen him to victory over the Philistines with or without the people. It is true, that many of the Israelites may have admired Saul for offering the sacrifice. "My, there's a man of action! He gets things done! I never understood why the priests were so special anyway." But Saul could have great numbers in all the polling data, and if God were not with him, it would all crumble. He should have been more concerned with pleasing God instead of pleasing the people.

ii. You did not come within the days appointed: "You see Samuel, it was really your fault. If you would have come earlier, I wouldn't have needed to do this." But if Saul would have obeyed and trusted God, God would take care of Samuel and the timing. Even if Samuel was totally in the wrong, it didn't justify Saul's sin. We often try to blame our sin on someone else.

iii. The Philistines will now come down on me at Gilgal, and I have not made supplication to the LORD: "We really needed God's help against the Philistines, and we needed it now, so I had to do it." But if Saul would have obeyed and trusted God, the LORD would take care of the Philistines. Saul could have made supplication to the LORD in any number of ways. He could have cried out the LORD for the whole nation with a humble heart, but instead he did the one thing he must not do: offer a sacrifice.

iv. Therefore I felt compelled: "I had to. It just seemed like the right thing to do. I couldn't wait any longer." Even though Saul felt compelled, he was not supposed to be ruled by his feelings. He didn't have to sin, though he felt like it.

d. The whole manner of Saul's explanation makes it clear that this was no misunderstanding. He didn't say to Samuel, "Did I do something wrong?" He knew exactly what he was doing, and probably had thought of the excuses ahead of time.

3. (13-14) Samuel proclaims God's judgment upon Saul's household.

And Samuel said to Saul, "You have done foolishly. You have not kept the commandment of the LORD your God, which He commanded you. For now the LORD would have established your kingdom over Israel forever. But now your kingdom shall not continue. The LORD has sought for Himself a man after His own heart, and the LORD has commanded him to be commander over His people, because you have not kept what the LORD commanded you."

a. You have done foolishly: This is a stronger phrase than we might think. Samuel is not saying that Saul is unintelligent or silly; the Bible speaks of the fool as someone morally and spiritually lacking.

b. You have not kept the commandment of the LORD your God, which He commanded you: Despite all the excuses, all the reasons, all the blaming of someone else, the bottom line is still the bottom line. Samuel puts it plainly: you have not kept the commandment of the LORD your God. God commanded you to do something, and you did the opposite.

i. Can not the same be said of all us? You have not kept the commandment of the LORD your God, which He commanded you. Yet there is forgiveness with God, but it is given to the humble heart. It has yet to be seen if Saul will humble himself before God and seek forgiveness and restoration.

c. For now the LORD would have established your kingdom over Israel forever: The whole point in being a king was to establish a dynasty, where one's sons would sit on the throne afterwards. God tells Saul that his descendants will not reign after him. Though he is a king, he will not establish the monarchy in Israel.

d. But now your kingdom shall not continue: We might have expected that Saul would be "impeached" as king right then and there. After all, Samuel uses the word "now." But Saul will actually reign another 20 years. He will still be on the throne as a king, but it will never be the same, because the end of his kingdom is certain.

i. Was this an over-reaction to what some might think was a rather small sin? "To disobey God in the smallest matter is sin enough: there can be no sin little, because there is no little God to sin against." (Trapp)

ii. "Men see nothing but Saul's outward act, which seems small; but God saw with how wicked a mind and heart he did this; with what rebellion against the light of his own conscience, as his own words imply; with what gross infidelity and distrust of God's providence; with what contempt of God's authority, and justice, and many other wicked principles and motions of his heart, unknown to men. Besides, God clearly saw all that wickedness that yet lay hid in his heart, and foresaw al his other crimes; and there had far more grounds for his sentence against him than we can imagine." (Poole)

iii. Because the actual judgment for this sin was so far off, we should regard Samuel's pronouncement of judgment as an invitation to repentance. Many times, when God announces judgment, He will relent if His people repent. "Though God threaten Saul with the loss of his kingdom for this sin, yet it is not improbable that there was a tacit condition implied, as is usual in such cases . . . to wit, if he did not heartily repent of this and of all his sins." (Poole)

e. The LORD has sought for Himself a man after His own heart, and the LORD has commanded him to be commander over His people: Though God has rejected Saul, He has not rejected Israel. Because God loves Israel, he will raise up a king, a man after His own heart.

i. Saul was a man after Israel's heart. He was all about image and prestige and the things men look at. But God will now give Israel a man after His own heart, and raise that man up to be king.

ii. It would be easy to say that the kingdom was taken from Saul because of his sin. And on one level, that was certainly the case. But it was more than that. After all, didn't David sin also? Yet God never took the kingdom from David and his descendants. Because the issue was bigger than an incident of sin, the issue was being a man after God's own heart.

iii. "As for David, though he was not without his failings, - and those foul ones too, some of them, - yet for the main, his heart was upright, not rotten, as Saul's was." (Trapp)

f. What then does it mean to be a man after His own heart? We can discover this by looking at the man who was not a man after His own heart and comparing him to the man who was a man after His own heart.

i. A man after God's heart honors the LORD. Saul was more concerned with his will than God's will. David was a man after God's heart in the way that he knew God's will was most important. Even when David didn't do God's will, he still knew God's will was more important than his own was. All sin is a disregard of God, but David sinned more out of weakness and Saul more out of a disregard for God.

ii. 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 would have thought sacrifice important before the battle. But David thought it was important because it pleased and honored God. Saul thought it was important because it might help him win a battle. For Saul, God would help him achieve his goals. For David, God Himself was the goal.

iii. 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 simply said I have sinned against the LORD (2 Samuel 12:13).

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

g. The LORD has sought for Himself a man after His own heart: God was looking for this kind of man, and God found this man in an unlikely place. In fact, at this time, he wasn't a man at all! God is still looking for men and women after His own heart.

i. When we think of a man after His own heart, many of us think that this is a title reserved for a few "super-spiritual" folks. It isn't for us. We want these kinds of people around us, but we never think we can be one of them. We aren't spiritual enough. But look at David: a warrior who killed hundreds of men with his own hands, a fugitive, a traitor, a man who had seasons of backsliding, an adulterer, a murderer. Yet he could be called a man after His own heart. If David can have our sins, then we can have his heart. We can love God and pursue Him with the kind of focus and heart David had.

C. The Philistine threat.

1. (15-18) The Philistines begin their raids.

Then Samuel arose and went up from Gilgal to Gibeah of Benjamin. And Saul numbered the people present with him, about six hundred men. Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin. But the Philistines encamped in Michmash. Then raiders came out of the camp of the Philistines in three companies. One company turned to the road to Ophrah, to the land of Shual, another company turned to the road to Beth Horon, and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.

a. Then Samuel arose: Samuel had just announced God's judgment to Saul, because Saul's heart was not after God's heart. Samuel left, probably knowing that the announcement of judgment was an invitation to repentance, and probably knowing that Saul would not repent.

b. About six hundred men: Earlier, Saul had about 3,000 in his regular army (1 Samuel 13:2). Now, he is down to six hundred, because many of the people 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 Samuel, and it displayed a heart of distrust and disobedience to God.

i. For a commander, it would be terrible to see an already mismatched force (the Philistines had a huge army, according to 1 Samuel 13:5) shrink to one-fifth of its previous size (from 3,000 to 600). Why would God allow this? Simply to test Saul's faith. Would Saul trust in a God great enough to deliver from so many with so few?

c. Then raiders came out of the camp of the Philistines: With so many troops, the Philistines could raid at will. They were a fearless, and fearsome army set against Saul and Israel.

2. (19-23) The technological superiority of the Philistines.

Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, "Lest the Hebrews make swords or spears." But all the Israelites would go down to the Philistines to sharpen each man's plowshare, his mattock, his ax, and his sickle; and the charge for a sharpening was a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads. So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son. And the garrison of the Philistines went out to the pass of Michmash.

a. There was no blacksmith to be found throughout all the land of Israel: The Philistines had superior military technology, and they wanted to keep it that way. Since they were a seafaring people, the Philistines traded with the technologically sophisticated cultures to the west, especially the Greeks. They imported weapons and know-how from those distant lands.

i. "It is very likely that in the former wars the Philistines carried away all the smiths from Israel, as Porsenna did in the peace which he granted to the Romans, not permitting any iron to be forged except for the purposes of agriculture . . . The Chaldeans did the same to the Jews in the time of Nebuchadnezzar; they carried away all the artificers, 2 Kings 24:14; Jeremiah 24:1, 29:2. And in the same manner did Cyrus treat the Lydians." (Clarke)

ii. "For decades archaeologists working at many different sites have unearthed iron artifacts in bewildering number and variety dating from the period of greatest Philistine power and leading to the general consensus that the metal was introduced into Canaan - at least for weapons, agricultural tools, and jewelry - by the Philistines." (Youngblood)

b. Lest the Hebrews make swords or spears: Because the Philistines were the first people in Canaan to process iron, they made the most of it and kept the Israelites from using the technology to make better weapons.

c. All the Israelites would go down to the Philistines to sharpen each man's plowshare: By carefully guarding their military technology, the Philistines kept the Israelites in a subservient place.

i. We might imagine that the Philistine blacksmiths, even though they charged each Israelite a pim for sharpening, would never put too fine an edge on anything. First, this was because these farm tools were the only weapons the Israelites had, so why make them so sharp? Secondly, if you make it really sharp, it will be longer before they come back with another pim to get their ax sharpened!

d. There was neither sword nor spear found in the hand of any of the people . . . they were found with Saul and Jonathan: There were so few iron weapons available that only the royal family could be properly equipped! The rest of Israel fought with whatever they could.

i. "The Hebrews say that the angels brought them these arms; but that is not likely." (Trapp)

ii. It was bad enough to be outnumbered so badly. Now, we see God allowed 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!

© 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 13 (Chapter Introduction)

Overview

1Sa 13:1, Saul’s select band; 1Sa 13:3, He calls the Hebrews to Gilgal against the Philistines, whose garrison Jonathan had smitten; 1Sa 13:5, The Philistines’ great host; 1Sa 13:6, The distress of the Israelites; 1Sa 13:8, Saul, weary of staying for Samuel, sacrifices; 1Sa 13:11, Samuel reproves him; 1Sa 13:17, The three spoiling bands of the Philistines; 1Sa 13:19, The policy of the Philistines, to suffer no smith in Israel.

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 13 (Chapter Introduction)

SAMUEL CHAPTER 13

Saul and Jonathan’ s select band. Jonathan smiteth the garrison of the Philistines at Gibeah: the people are called together at Gilgal, 1Sa 13:1-4 . The Philistines’ great host: the Israelites run into caves; and tremble, 1Sa 13:5-7 . Saul offereth before Samuel cometh to him; he reproves him for it; foretelleth him that his kingdom should not last long, 1Sa 13:8-14 . Three companies of the Philistines invade the land; they had no smith to make them swords, &c; nor had any of the Israelites, save Saul and Jonathan, sword or spear, 1Sa 13:15-23 .

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 13 (Chapter Introduction)

(1Sa 13:1-7) The invasion of the Philistines.

(1Sa 13:8-14) Saul sacrifices, He is reproved by Samuel.

(1Sa 13:15-23) The policy of the Philistines.

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 13 (Chapter Introduction)

Those that desired a king like all the nations fancied that, when they had one, they should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul things went well (1Sa 11:7). But, now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled: " You shall be consumed, both you and your king;" for never was the state of Israel further gone in a consumption than in this chapter. I. Saul appears here a very silly prince. 1. Infatuated in his counsels (1Sa 13:1-3). 2. Invaded by his neighbours (1Sa 13:4, 1Sa 13:5). 3. Deserted by his soldiers (1Sa 13:6, 1Sa 13:7). 4. Disordered in his own spirit, and sacrificing in confusion (1Sa 13:8-10). 5. Chidden by Samuel (1Sa 13:11-13). 6. Rejected of God from being king (1Sa 13:14). II. The people appear hear a very miserable people. 1. Disheartened and dispersed (1Sa 13:6, 1Sa 13:7). 2. Diminished (1Sa 13:15, 1Sa 13:16). 3. Plundered (1Sa 13:17, 1Sa 13:18). 4. Disarmed (1Sa 13:19-23). This they got by casting off God's government, and making themselves like the nations: all their glory departed from them.

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 13 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 13

This chapter relates how Saul disposed of his army, 1Sa 13:1 that Jonathan his son smote a garrison of Philistines, which provoked them to come out with a large army against them, to the great terror of the Israelites, many of whom fled to secret places, and to distant parts, 1Sa 13:3, that Saul tarried at Gilgal waiting for Samuel, but he not coming so soon as expected, offered sacrifice himself, 1Sa 13:8 for which Samuel, when he came, reproved him, and told him the kingdom should not continue with him, but be given to another man, 1Sa 13:11 on which Saul departed to Gibeah, where he continued, the Philistines being encamped at Michmash, 1Sa 13:15 from whence went out spoilers, in three companies, into the land of Israel, where they met with no opposition; for there were no weapons in the hands of any but Saul and Jonathan, the Philistines having taken care that there should be no smith in the land of Israel to make them any, so that they were defenceless, 1Sa 13:17.