Text -- 1 Samuel 28:2 (NET)

28:2 David replied to Achish, “That being the case, you will come to know what your servant can do!” Achish said to David, “Then I will make you my bodyguard from now on.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 28:2

He speaks ambiguously, as he did before.

JFB: 1Sa 28:2

This answer, while it seemed to express an apparent cheerfulness in agreeing to the proposal, contained a studied ambiguity--a wary and politic generality.

JFB: 1Sa 28:2

Or, "my life"; that is, "captain of my bodyguard," an office of great trust and high honor.

Clarke: 1Sa 28:2

Surely thou shalt know what thy servant can do - This was another equivocal answer; and could only be understood by his succeeding conduct. It might imply what he could do in favor of the Philistines against Israel; or in favor of Israel against the Philistines. Achish understood it in the former sense; and therefore he said to David, I will make thee keeper of my head for ever; i.e., Thou shalt be captain of my life-guards.

TSK: 1Sa 28:2

Surely : 1Sa 27:10; 2Sa 16:16-19; Rom 12:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 28:2

Thou shalt know ... - David dissembled (compare also 1Sa 29:8), hoping, no doubt, that something would happen to prevent his fighting against his king and country.

Keeper of mine head - Captain of his bodyguard.

Poole: 1Sa 28:2

David speaks ambitiously, as he did before, that Achish might understand him, as he did, of his acting for him against the Israelites; whereas he meant it of his acting for the Israelites against the Philistines, to which he was obliged both by God’ s express command, and by his indelible and manifold obligations to God, and to God’ s people, and by his own manifest interest. Though it is likely he would have managed his affairs with all possible regard and care of Achish’ s person, to whom alone, upon the matter, David stood obliged, and not to the rest of the Philistines, who had an ill opinion of him, as we shall see.

Therefore for that valour which I doubt not thou wilt show on my behalf.

Of mine head i.e. of my body and life, the captain of my life-guard.

Haydock: 1Sa 28:2

Do; or "can do." Thou wilt be convinced of my valour and fidelity. (Haydock) ---

But could David lawfully fight against his brethren? or could he desert Achis in the heat of the engagement? His answer is ambiguous. (Calmet) ---

He prudently committed his cause into the hands of Providence, resolved to do nothing contrary to his duty, and to abide by God's decision, in this critical juncture, so that Cajetan blames him unjustly. (Salien; Menochius; Tirinus) ---

Guard. Septuagint, "captain of my body guard."

Gill: 1Sa 28:2

And David said to Achish, surely thou shalt know what thy servant can do,.... By which he would have Achish understand, and so he did, that he would exert himself in favour of the Philistines, and against Israel, and do great and brave things, of which Achish would be, made sensible, through his heroic courage and valour; though he meant rather what he could and should do for Israel against the Philistines, if he had an opportunity: but it seems best of all to consider David as quite undetermined, and at a loss what to do, hoping that God in his providence would extricate him out of this difficulty, and direct him what he should do, which then Achish would know; and accordingly he was delivered out of it:

and Achish said to David: putting confidence in him on account of his answer, and believing he was hearty in engaging in the war with the Philistines against Israel:

therefore will I make thee keeper of mine head for ever; the captain of his bodyguard, which post he should hold for life; or he proposed to put him into this post, that he might be with him, near his person, and under his eye, that he might observe how he behaved himself; which may show some suspicion of him.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 28:2

¹ tn Heb “the guardian for my head.”

² tn Heb “all the days.”

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 28:1-25

1 Achish puts confidence in David.

3 Saul having destroyed the witches,

4 and now in his fear forsaken of God,

7 has recourse to a witch;

8 who, encouraged by Saul, raises up Samuel.

15 Saul hearing his ruin, faints.

21 The woman and his servants refresh him with meat.

MHCC: 1Sa 28:1-6

David could not refuse Achish without danger. If he promised assistance, and then stood neuter, or went over to the Israelites, he would behave with ingratitude and treachery. If he fought against Israel, he would sin greatly. It seemed impossible that he should get out of this difficulty with a clear conscience; but his evasive answer, intended to gain time, was not consistent with the character of an Israelite indeed. Troubles are terrors to the children of disobedience. In his distress, Saul inquired of the Lord. He did not seek in faith, but with a double, unstable mind. Saul had put the law in force against those that had familiar spirits, Exo 22:18. Many seem zealous against, sin, when they are any way hurt by it, who have no concern for the glory of God, nor any dislike of sin as sin. Many seem enemies to sin in others, while they indulge it in themselves. Saul will drive the devil out of his kingdom, yet harbours him in his heart by envy and malice. How foolish to consult those whom, according to God's law, he had endeavoured to root out!

Matthew Henry: 1Sa 28:1-6

Here is, I. The design of the Philistines against Israel. They resolved to fight them, 1Sa 28:1. If the Israelites had not forsaken God, there would have been no Philistines remaining to molest them; if Saul had not forsaken him, they would by this time have been put out of all danger by them. The Philistines took an opportunity to make this attempt when they had David among them, whom they feared more than Saul and all his forces.

II. The expectation Achish had of assistance from David in this war, and the encouragement David gave him to expect it: " Thou shalt go with me to battle, "says Achish. "If I protect thee, I may demand service from thee;"and he will think himself happy if he may have such a man as David on his side, who prospered whithersoever he went. David gave him an ambiguous answer: "We will see what will be done; it will be time enough to talk of that hereafter; but surely thou shalt know what thy servant can do "(1Sa 28:2), that is, "I will consider in what post I may be best able to serve thee, if thou wilt but give me leave to choose it."Thus he keeps himself free from a promise to serve him and yet keeps up his expectation of it; for Achish took it in no other sense than as an engagement to assist him, and promised him, thereupon, that he would make him captain of the guards, protector, or prime-minister of state.

III. The drawing of the armies, on both sides, into the field (1Sa 28:4): The Philistines pitched in Shunem, which was in the tribe of Issachar, a great way north from their country. The land of Israel, it seems, was ill-guarded, when the Philistines could march their army into the very heart of the country. Saul, while he pursued David, left his people naked and exposed. On some of the adjacent mountains of Gilboa Saul mustered his forces, and prepared to engage the Philistines, which he had little heart to do now that the Spirit of the Lord had departed from him.

IV. The terror Saul was in, and the loss he was at, upon this occasion: He saw the host of the Philistines, and by his own view of them, and the intelligence his spies brought him, he perceived they were more numerous, better armed, and in better heart, than his own were, which made him afraid, so that his heart greatly trembled, 1Sa 28:5. Had he kept close to God, he needed not have been afraid at the sight of an army of Philistines; but now that he had provoked God to forsake him his interest failed, his armies dwindled and looked mean, and, which was worse, his spirits failed him, his heart sunk within him, a guilty conscience made him tremble at the shaking of a leaf. Now he remembered the guilty blood of the Amalekites which he had spared, and the innocent blood of the priests which he had spilt. His sins were set in order before his eyes, which put him into confusion, embarrassed all his counsels, robbed him of all his courage, and produced in him a certain fearful looking for of judgment and fiery indignation. Note, Troubles are terrors to the children of disobedience. In this distress Saul enquired of the Lord, 1Sa 28:6. Need drives those to God who in the day of their prosperity slighted his oracles and altars. Lord, in trouble have they visited thee, Isa 26:16. Did ever any seek the Lord and not find him? Yes, Saul did; the Lord answered him not, took no notice either of his petitions or of his enquiries; gave him no directions what to do, nor any encouragement to hope that he would be with him. Should he be enquired of at all by such a one as Saul? Eze 14:3. No, he could not expect an answer of peace, for, 1. He enquired in such a manner that it was as if he had not enquired at all. Therefore it is said (1Ch 10:14), He enquired not of the Lord; for he did it faintly and coldly, and with a secret design, if God did not answer him, to consult the devil. He did not enquire in faith, but with a double unstable mind. 2. He enquired of the Lord when it was too late, when the days of his probation were over and he was finally rejected. Seek the Lord while he may be found, for there is a time when he will not be found. 3. He had forfeited the benefit of all the methods of enquiry. Could he that hated and persecuted Samuel and David, who were both prophets, expect to be answered by prophets? Could he that had slain the high priest, expect to be answered by Urim? Or could he that had sinned away the Spirit of grace, expect to be answered by dreams? No. Be not deceived, God is not mocked.

V. The mention of some things that had happened a good while ago, to introduce the following story, 1Sa 28:3. 1. The death of Samuel. Samuel was dead, which made the Philistines the more bold and Saul the more afraid; for, had Samuel been alive, Saul probably thought that his presence and countenance, his good advice and good prayers, would have availed him in his distress. 2. Saul's edict against witchcraft. He had put the laws in execution against those that had familiar spirits, who must not be suffered to live, Exo 22:18. Some think that he did this in the beginning of his reign, while he was under Samuel's influence; others think that it was lately done, for it is spoken of here (1Sa 28:9) as a late edict. Perhaps when Saul was himself troubled with an evil spirit he suspected that he was bewitched, and, for that reason, cut off all that had familiar spirits. Many seem zealous against sin, when they themselves are any way hurt by it (they will inform against swearers if they swear at them, or against drunkards if in their drink they abuse them), who otherwise have no concern for the glory of God, nor any dislike of sin as sin. However it was commendable in Saul thus to use his power for the terror and restraint of these evil-doers. Note, Many seem enemies to sin in others, while they indulge it in themselves. Saul will drive the devil out of his kingdom, and yet harbour him in his heart, by envy and malice.

Keil-Delitzsch: 1Sa 28:1-2

"In those days," i.e., whilst David was living in the land of thePhilistines, it came to pass that the Philistines gathered their armiestogether for a campaign against Israel. And Achish sent word to David thathe was to go with him in his army along with his men; and David answered(1Sa 28:2), " Thereby (on this occasion) thou shalt learn what thy servant willdo ."This reply was ambiguous. The words "what thy servant will do"contained no distinct promise of faithful assistance in the war with theIsraelites, as the expression " thy servant "is only the ordinary periphrasisfor " I "in conversation with a superior. And there is just as little groundfor inferring from 1Sa 29:8 that David was disposed to help thePhilistines against Saul and the Israelites; for, as Calovius has observed,even there he gives no such promise, but "merely asks for information,that he may discover the king's intentions and feelings concerning him: hesimply protests that he has done nothing to prevent his placing confidencein him, or to cause him to shut him out of the battle."Judging from his previous acts, it would necessarily have been against hisconscience to fight against his own people. Nevertheless, in the situationin which he was placed he did not venture to give a distinct refusal to thesummons of the king. He therefore gave an ambiguous answer, in the hopethat God would show him a way out of this conflict between his inmostconviction and his duty to obey the Philistian king. He had no doubtprayed earnestly for this in his heart. And the faithful God helped Hisservant: first of all by the fact that Achish accepted his indefinitedeclaration as a promise of unconditional fidelity, as his answer " so ( לכן , itaque , i.e., that being the case, if thy conduct answers tothy promise) " I will make thee the keeper of my head "(i.e., of my person)implies; and still more fully by the fact that the princes of the Philistinesoverturned the decision of their king (1Sa 29:3.).

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 27:1--31:13

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

David's commitment to God resulted in his continuing to be God's instrument of blessing to the Israelites and His instrument of judgment to Israel's enemies. This was true in spite of David's failure to seek guidance from the Lord before moving back into Philistine territory. David's strength continued to grow as Saul's continued to wane. In these last chapters of 1 Samuel the writer moved back and forth first describing David's activities, and then Saul's, then David's, and then Saul's. This technique puts the fates of the two men in stark contrast side by side. Thus the book closes with the narrative contrast technique with which it opened in which the writer contrasted Samuel and Eli's sons.

Constable: 1Sa 28:1-2

The Philistines' preparations for war against Israel 28:1-2

David's response to Achish was deliberately ambiguous. He did not promise to fight for the Philistines but gave the impression he would (v. 2). Achish interpreted David's words as a strong commitment to him and rewarded David with a position as his bodyguard for life.

David continued to be a blessing to Israel as he obeyed God in Ziklag without giving any real help to Israel's enemy, the Philistines. This plan of David's, while yielding some positive benefits, involved him in deception and lying plus leaving him vulnerable to Achish if the Philistine king had learned what was really happening.

This whole pericope illustrates that when opposition from ungodly people persists God's people should continue to pray and to trust Him for protection rather than taking matters into our own hands. If we initiate a plan without seeking God's guidance, we may remove one source of aggravation and danger only to find ourselves in another. Such plans may result in some good, but they may also put us in situations where we find it even more tempting to disobey God (cf. Jacob). We should, instead, remember God's promises (e.g., 1 Pet. 1:3-9; 2 Pet. 1:2-4) and pray for His guidance (cf. Phil. 4:6-7).

Guzik: 1Sa 28:1-25

1 Samuel 28 - Saul and the Medium of Endor

The first two verses of 1 Samuel 28 connect with the previous chapter, so they are examined in the commentary on 1 Samuel 27.

A. Saul's distressing situation

1. (3-5) Saul's fear at the attack from the Philistines.

Now Samuel had died, and all Israel had lamented for him and buried him in Ramah, in his own city. And Saul had put the mediums and the spiritists out of the land. Then the Philistines gathered together, and came and encamped at Shunem. So Saul gathered all Israel together, and they encamped at Gilboa. When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

a. Samuel had died: Samuel's death was originally reported in 1 Samuel 25:1. Here, the fact is mentioned again to emphasize the spiritual vacuum left by Samuel's departure.

b. Saul had put the mediums and the spiritists out of the land: To his credit, Saul obeyed the commands in the Mosaic Law to cast out those who practiced occultic arts. God commanded that mediums and spiritists (those who either can or claim to contact the dead and spirit beings) have no place among His people in passages such as Leviticus 19:31, 20:6, 27 and in Deuteronomy 18:9-14. Saul did this in his earlier days, when he was still influenced by Samuel's leadership.

i. Things such as tarot cards, palm readers, horoscopes and Ouija Boards are modern attempts to practice forms of spiritism. They are dangerous links to the demonic, even if undertaken in a spirit of fun. Christians should have nothing to do with occultic arts or practices.

c. Then the Philistines gathered together, and came and encamped at Shunem: The geography of Shunem means that the Philistines made an aggressive attack against Saul and Israel.

i. "Shunem, in the Valley of Jezreel, was about twenty miles north of Aphek, the most northerly Philistine city. The fact that the Philistines had penetrated thus far gives an indication of their dominance over Saul's kingdom, and of their intention to press further east to the Jordan." (Baldwin <Baldwin.htm>)

d. When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly: Long before his downward spiral, when Saul still walked in the Spirit, he was a man of great courage (as in 1 Samuel 11:6-11). Saul began to lose his courage when the Holy Spirit withdrew from him (1 Samuel 16:14), and now, after the death of Samuel (the only man to have much spiritual influence on Saul) his courage seems almost completely gone.

2. (6) God will not speak to Saul.

And when Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by the prophets.

a. When Saul inquired of the LORD, the LORD did not answer him: Saul is in a terrible place. The Philistines threaten Israel, Saul's courage has failed him, and now God is silent when Saul seeks Him. Saul hoped that God would speak to him through dreams, but God was silent. He hoped God would speak to him through the Urim, but God was silent. He wanted to hear from God through the prophets, but God would not talk to Saul.

b. Why is God silent towards Saul? Won't God answer everyone who seeks Him? Not always; not when a man is in a place of judgment as Saul is. King Saul has rejected and is currently rejecting God's previously revealed will. Since Saul doesn't care to obey God in what he already knows, God will not give him more to know.

i. At the very least, Saul knew that God did not want him hunting David and hoping to kill him. Saul said as much in passages such as 1 Samuel 24:16-20 and 26:21. Yet, Saul disregarded what he knew to be God's will in this matter. If we want God to guide us, we must follow what guidance we do have from Him.

c. When we reject the word of the LORD, we can still be comforted by the fact that He is speaking to us. As we continue to reject His word, He will stop speaking to us - and we will lose even that comfort.

B. Saul consults a spirit medium.

1. (7-8) Saul seeks out a medium.

Then Saul said to his servants, "Find me a woman who is a medium, that I may go to her and inquire of her." And his servants said to him, "In fact, there is a woman who is a medium at En Dor." So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And he said, "Please conduct a seance for me, and bring up for me the one I shall name to you."

a. Find me a woman who is a medium, that I may go to her and inquire of her: It wasn't easy to find a medium in the land of Israel, because Saul had previously put them out of the land. So Saul asks his staff to find him one, and they suggest a woman in the city of En Dor.

i. Traditionally, this woman is known as the Witch of Endor. It may be appropriate to call her a witch, but it is more accurate to call her a medium or a necromancer - one who makes contact with the dead. The Hebrew word for medium is owb, and it has the idea of "mumbling" or speaking with a strange, hollow sound - as if one were "channeling," with a dead person speaking through them. The Hebrew word has in mind the sound the channel makes as they speak. The English word medium has in mind the concept of a channel - they stand in-between the world of the living and the dead, and communicate between the two worlds.

ii. Saul recognized that a medium would likely be a woman. It is a persistent fact that women are more drawn to such occultic arts than men are. If we were to ask the Apostle Paul why this is the case, he would reply as he did in 1 Timothy 2:14 - that Adam was not deceived, but the woman being deceived, fell into transgression. This means that although men are culpable for the fall (Adam was not deceived, but sinned knowing exactly what he did), women are not to be given place of doctrinal or teaching authority in the church, because as daughters of Eve they are more susceptible to deception themselves.

iii. "Seek me a woman, rather than a man; for he thought that sex most likely to be given to those wicked arts, as being the weaker sex, and so aptest to be deceived, and most prone to superstition." (Poole <biblio.htm>)

iv. Poole, writing about the servants of Saul who helped him find this medium: "Instead of dissuading him from this wicked and destructive practice, which they should and would have done, if they had either loved God or their king, they further him in it."

v. "Endor was only a short distance away, on the north of the Hill of Moreh, and accessible despite the Philistine forces close by." (Baldwin <Baldwin.htm>) Endor was "located four miles northeast of Shunem and thus dangerously close to where the Philistines were encamped." (Youngblood <ebc.htm>)

b. Saul disguised himself . . . and he went: as Saul seeks the medium, he brings upon himself a curse. God said in Leviticus 20:6: And the person who turns after mediums and familiar spirits, to prostitute himself with them, I will set My face against that person and cut him off from his people.

c. Bring up the one I shall name for you: Saul will ask the medium to channel the deceased prophet Samuel. He does this because he wants to know what God might say to him! Saul is like a man going to a palm reader to hear the will of God.

i. This shows the depth of Saul's fall from God, and how it has affected his mind. He obviously isn't thinking clearly here. Once Saul rejected the truth, he was likely to fall for even the most foolish deception.

2. (9-10) Saul answers the suspicions of the medium.

Then the woman said to him, "Look, you know what Saul has done, how he has cut off the mediums and the spiritists from the land. Why then do you lay a snare for my life, to cause me to die?" And Saul swore to her by the LORD, saying, "As the LORD lives, no punishment shall come upon you for this thing."

a. Why then do you lay a snare for my life, to cause me to die? The medium wondered if this was a government "sting" operation; but Saul assures her - swearing in the name of the LORD, no less - that she won't be punished.

b. Saul swore to her by the LORD: Saul's oath in the name of the LORD reminds us that spiritual jargon means nothing. As certainly as the LORD lives, Saul was in complete disobedience and darkness! This is the last time Saul uses the name of the LORD. He uses it to swear to a medium that she will not be punished!

3. (11-14) To the medium's surprise, Samuel appears.

Then the woman said, "Whom shall I bring up for you?" And he said, "Bring up Samuel for me." When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, "Why have you deceived me? For you are Saul!" And the king said to her, "Do not be afraid. What did you see?" And the woman said to Saul, "I saw a spirit ascending out of the earth." So he said to her, "What is his form?" And she said, "An old man is coming up, and he is covered with a mantle." And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.

a. Bring up Samuel for me: Why did Saul want to see Samuel? Considering the times Samuel strongly rebuked Saul (such as in 1 Samuel 15:22-29), we might think that Samuel was the last person Saul would want to see. Probably, Saul wanted to remember his "good old days" with Samuel, when the prophet was his guide and mentor (1 Samuel 9:25-26).

i. In the midst of his sin, depression and demonic influence, Saul forgot that Samuel was in fact his adversary when he slipped into sin (1 Samuel 13:13-14 and 15:22-29).

b. When the woman saw Samuel, she cried out with a loud voice: Why the medium so shocked? Probably she was a fraud, and most of her dealings with the spirit realm were mere tricks. Now, Samuel really appears from the world beyond, and she is completely surprised to have a real encounter with the spirit realm.

i. In addition, we can say that this medium was familiar with the presence of demonic spirits, the presence of the Holy Spirit was probably completely unfamiliar to her. The holy presence of the Holy Spirit may have seemed terrifying to her. "The indications are that this was an extraordinary event for her, and a frightening one because she was not in control." (Baldwin <Baldwin.htm>)

c. Why have you deceived me? For you are Saul! The medium is also surprised, because now she knows that she is practicing her craft before the same king who drove out all the mediums and spiritists from Israel. She has reason to be afraid, both of the real spiritual presence she sees, and the king right beside her.

i. How did the medium know that the man was King Saul? We simply are not told how she knew this. It might have been something that Samuel said when he first appeared. It might have been a word of supernatural knowledge, communicated to her either from God or from the world of the demonic.

d. And the woman said to Saul, "I saw a spirit ascending out of the earth." The Hebrew word translated spirit in the New King James Version is actually the Hebrew word elohim - literally, "gods," but often applied to the One God in plural form, to both reflect the truth of the Trinity and God's greatness, which is indicated in the Hebrew by the plural form. When the medium says she saw an elohim, does she mean that she saw the One True God? Does she mean that Samuel is deified? No; speaking from her own pagan context, she calls this appearing of Samuel an elohim because that was what it seemed to be in her pagan vocabulary. It is only she who calls Samuel an elohim.

i. "It seems that in ancient times the deceased could be referred to as 'gods' in that they lived in the realm of the preternatural." (Youngblood <ebc.htm>)

ii. The medium and Saul encounter what the medium calls an elohim - "gods." But Saul will say, "God [elohim] has departed from me" (1 Samuel 28:15). Saul had no trouble understanding that even though the medium referred to Samuel as an elohim because of her occultic background, this appearance of Samuel was not the real God of heaven. He makes the distinction in is wording.

iii. "She useth the plural number, gods, either after the manner of the Hebrew language, which commonly useth that word of one person; or after the language and custom of the heathens." (Poole <biblio.htm>)

iv. Saul came "Ascending out of the earth, as though it came from the place of the dead." (Poole <biblio.htm>)

e. Saul perceived that it was Samuel: However Samuel appeared, he was visible to both the medium and Saul. This wasn't a "crystal ball" appearance that only the medium could pretend to see. Nor was it a "voice in the dark" that one might encounter in a séance. This was a real appearance of Samuel.

f. What is going on here? This strange incident is controversial, and several different approaches have been used to understand this passage. Here are four of the most commonly suggested possibilities.

i. Some believe that this was a hallucination of the medium. But this doesn't make sense, because it doesn't explain why the medium was so frightened. It doesn't explain why Saul saw Samuel also, and why Samuel spoke to Saul, not to the medium.

ii. Some believe that this was a deception by the medium. But this also isn't an adequate explanation, for the same reasons given to the previous suggestion.

iii. Some believe that this was a demonic impersonation of Samuel. It is possible that the medium, with her occultic powers, summoned a demonic spirit that deceived both her and Saul. But this suggestion is also inadequate, because it does not speak to the issue of motive. After all, what advantage does Satan gain by "Samuel's" words to Saul?

iv. Some believe that this was a genuine (but strange) appearance of Samuel. This is the best explanation, because it is supported by the reaction of the medium, who got more than she bargained for. It is also supported by the truth of what Samuel said (and the text says that Samuel said it). Some may say that it is impossible for Samuel to reappear in some way, coming from the world beyond back to this world. But Moses and Elijah also came from the world beyond back to this world when they appeared with Jesus at the Transfiguration (Matthew 17:3).

v. Clarke makes an additional valuable point: "I believe that the woman of En-dor had no power over Samuel; and that no incantation can avail over any departed saint of God, nor indeed over any human disembodied spirit." Samuel really came, but not because the medium called for him. Samuel appeared because God had a special purpose for it.

g. What was God's purpose in sending such a strange appearance of Samuel? This appearance of Samuel accomplished two things: it re-confirmed the coming judgment upon King Saul's in a dramatic way, and it taught the medium a powerful lesson about the dangers of her occultic craft.

i. "I believe Samuel did actually appear to Saul; and that he was sent by the especial mercy of God to warn this infatuated king of his approaching death, that he might have an opportunity to make his peace with his Maker." (Clarke <Clarke.htm>)

ii. When we close our ears to God, He will find unusual - and perhaps uncomfortable - ways to speak to us. "That he did appear to Saul, there can be no question, but he did not come in response to her call. He was sent of God, for the express purpose of rebuking Saul for his unholy traffic with these evil things, and to pronounce his doom." (Morgan)

C. Samuel speaks to Saul.

1. (15-18) Samuel tells King Saul why the LORD will not speak to him.

Now Samuel said to Saul, "Why have you disturbed me by bringing me up?" And Saul answered, "I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do." Then Samuel said: "Why then do you ask me, seeing the LORD has departed from you and has become your enemy? And the LORD has done for Himself as He spoke by me. For the LORD has torn the kingdom out of your hand and given it to your neighbor, David. Because you did not obey the voice of the LORD nor execute His fierce wrath upon Amalek, therefore the LORD has done this thing to you this day.

a. Why have you disturbed me? Samuel's words would be in the mouth of anyone who had left the place of comfort and blessing in the world beyond to come back to the earth. Samuel would rather be back where he was!

i. This is an indication to us of the reality of the world beyond. Though he passed from this world, Samuel was in a real place, living a real existence. We need to live every day with the understanding of the reality of eternity, of the world beyond. Much of this life will only make sense in light of the world to come.

ii. Properly speaking, Samuel was not in heaven. Jesus explained in the story of the rich man and Lazarus (Luke 16:19-31) that before the finished work of Jesus on the cross, the believing dead went to a place of comfort and blessing known as Abraham's bosom. When Jesus finished his work on the cross, the sin's penalty was paid for these believing dead, and they were then ushered into heaven.

b. I am deeply distressed: Saul explains his problem to Samuel. First, the Philistines make war against me. But far worse than that is the fact that Saul knows that God has departed from me and does not answer me any more. Saul then reveals why he called for Samuel: that you may reveal to me what I should do.

i. God has departed from me: "God never departs from a man until the man has departed from Him. Then, in the interests of righteousness, God is against that man." (Morgan)

ii. What I should do: "Saul is asking for guidance when his course of action is obvious: he has to fight the Philistines. What he really wants is reassurance that all will be well and that he will win the battle." (Baldwin <Baldwin.htm>)

iii. Strangely, though Saul knew that God would not speak to him in any other way, or through any of the other prophets, he thought that somehow or some way the godly prophet Samuel, conjured by a medium, would speak wisdom to him! Even more strangely, Samuel will!

c. What does Samuel say to Saul? Why do you ask me, seeing the LORD has departed from you and has become your enemy? This is a very logical question for Samuel to ask. Samuel was on the LORD's side, so if the LORD wouldn't tell Saul what he wanted, he didn't have any reason to believe that Samuel would.

i. Perhaps Saul kept seeking, hoping that that the news would get better, but it never does!

d. As He spoke by me . . . the voice of the LORD: Essentially, Samuel confirms what God had already said to Saul. The message of the LORD to Saul is disturbingly consistent; no matter which strange way God chooses to bring the message.

i. The test for any "spirit encounter" or "angelic revelation" is its faithfulness to the Biblical message. It doesn't matter what kind of impressive encounter one has with a spiritual being; even if an angel from heaven (or Samuel himself!) preach any other gospel to you . . . let him be accursed (Galatians 1:8).

e. Because you did not . . . execute His fierce wrath upon Amalek, therefore the LORD has done this thing to you this day: Samuel calls Saul's mind back to the events recorded in 1 Samuel 15. In that chapter, Samuel told Saul "The LORD has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you . . . For He is not a man, that He should relent" (1 Samuel 15:28-29). Apparently, in the fifteen or so years since the events of 1 Samuel 15, Saul thought that perhaps the LORD had changed His mind! Samuel came to tell Saul that the LORD had not changed His mind at all.

i. Samuel makes this point exactly when he quotes from the 1 Samuel 15:28-29 passage with these words: For the LORD has torn the kingdom out of your hand and given it to your neighbor, David. God's word to Saul didn't change at all from the time He first said it until the time it would be fulfilled. Perhaps Saul thought that time would change God's mind; but time never changes God's mind. Our repentance and genuine brokenness may change God's mind, but never time.

ii. When the medium saw Samuel, she said he was covered with a mantle. The mantle was probably Samuel's robe, which would have identified him as both a prophet and a priest. In 1 Samuel 15:27, when Samuel announced that God would take the kingdom away from Saul, Saul grabbed Samuel's robe in desperation. The Hebrew word used for robe in 1 Samuel 15:27 (meheel) is the same word used for mantle in 1 Samuel 28:14. It is likely that when Samuel appeared before the medium and Saul, he wore in this same torn robe to remind Saul that the LORD has torn the kingdom out of your hand and given it to your neighbor, David.

2. (19) Samuel tells Saul about his fate.

"Moreover the LORD will also deliver Israel with you into the hand of the Philistines. And tomorrow you and your sons will be with me. The LORD will also deliver the army of Israel into the hand of the Philistines."

a. Tomorrow you and your sons will be with me: Saul learns from Samuel that he will die the next day. In 1 Samuel 28:16, Saul asked to know what I should do. Samuel never told him what to do, because it was too late to do anything. All Samuel told him was what would happen, and God's judgment was already in motion.

i. Before this time, Saul had plenty of time to repent; but now time has run out. We can never assume that we will have as much time as we want to repent. The desire to repent, and the opportunity to repent are gifts from God. If we have the desire and the opportunity today, we must seize upon it, because it may not be there tomorrow.

ii. When Samuel said you and your sons will be with me, did it mean that Saul was going to heaven, that he would be with the believing dead? Not necessarily. In the story Jesus told in Luke 16:19-31, the blessed dead and the cursed dead were both in the same general area. The believing dead were in the place of comfort knows as the Abraham's bosom, but the cursed dead were in a place or torment. So, Saul would be in the same general area as Samuel, but not the same specific place.

b. The LORD will deliver Israel with you into the hand of the Philistines . . . you and your sons: When judgment fell upon Saul, it would also trouble the people around him. His sons and all Israel would also suffer also.

i. "Can any person read this, properly considering the situation of this unfortunate monarch, the triumph of the enemies of God, and the speedy ruin in which the godlike Jonathan is about to be involved, without feeling the keenest anguish of heart?" (Clarke <Clarke.htm>)

D. Saul's reaction and departure.

1. (20) Saul reacts with fear and a loss of all strength.

Then immediately Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night.

a. Because of the words of Samuel: It wasn't just that Samuel told Saul that he would die, or fall in battle before the Philistines. Far worse to Saul was the knowledge that the LORD was his adversary; that not only were the Philistines set against him, but so was the LORD God. Knowing this is more than Saul can bear.

2. (21-25) The medium comforts Saul.

And the woman came to Saul and saw that he was severely troubled, and said to him, "Look, your maidservant has obeyed your voice, and I have put my life in my hands and heeded the words which you spoke to me. Now therefore, please, heed also the voice of your maidservant, and let me set a piece of bread before you; and eat, that you may have strength when you go on your way." But he refused and said, "I will not eat." So his servants, together with the woman, urged him; and he heeded their voice. Then he arose from the ground and sat on the bed. Now the woman had a fatted calf in the house, and she hastened to kill it. And she took flour and kneaded it, and baked unleavened bread from it. So she brought it before Saul and his servants, and they ate. Then they rose and went away that night.

a. The woman came to Saul and saw that he was severely troubled: It's a sad note when a practitioner of the occult is comforting the King of Israel. But they were two of the same kind; each lived in rebellion to God, and each was under judgment from the LORD.

b. And they ate: The dinner Saul ate that night was like the last meal of a man on death row, waiting execution in the morning.

c. Then he rose and went away that night: Saul leaves this strange encounter resigned to his fate. Even if he didn't learn his lessons from this, we can hear what the LORD would say in this chapter.

i. To hear from the LORD, we should begin by obeying what we already know He has told us in His word.

ii. We should reject any connection with the occult or spiritists.

iii. When we close our ears to God, He will find unusual - and perhaps uncomfortable - ways to speak to us.

iv. We must understand - and appreciate - the reality of the world beyond this present world.

v. The test of any spiritual experience or revelation is how it measures against God's Word.

vi. God's Word stays the same. Time does not make Him change His mind.

d. "The additional information, that within twenty-four hours he and his sons would be dead, was no help at all to his morale. Indeed he would have been better without it. He did himself no good by doing what he had decreed to be unlawful. God's word stood and could not be altered. He should have believed it instead of thinking that by further consultation he could reverse its judgment. The Lord did not answer him, because there was no more to be said." (Baldwin <Baldwin.htm>)

© 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 28 (Chapter Introduction)

Overview

1Sa 28:1, Achish puts confidence in David; 1Sa 28:3, Saul having destroyed the witches, 1Sa 28:4, and now in his fear forsaken of God, 1Sa 28:7, has recourse to a witch; 1Sa 28:8, who, encouraged by Saul, raises up Samuel; 1Sa 28:15, Saul hearing his ruin, faints; 1Sa 28:21, The woman and his servants refresh him with meat.

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 28 (Chapter Introduction)

SAMUEL CHAPTER 28

Achish intending war against Israel, relieth on David, 1Sa 28:1,2 . Saul having destroyed the witches, yet, Samuel being dead, in his fear, forsaken of God, seeketh to a witch, 1Sa 28:3-8 . She, encouraged by Saul, raiseth Samuel; of whom hearing his approaching ruin, he fainteth, 1Sa 28:9-20 . The woman, with his servants, refresh him with meat, 1Sa 28:21-25 .

The Philistines were encouraged by Samuel’ s death, and Saul’ s degeneration, and David’ s presence with Achish.

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 28 (Chapter Introduction)

(1Sa 28:1-6) Achish puts confidence in David, Saul's fear.

(1Sa 28:7-19) Saul consults a witch at Endor.

(1Sa 28:20-25) Saul's terror.

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 28 (Chapter Introduction)

Preparations are herein making for that war which will put an end to the life and reign of Saul, and so make way for David to the throne. In this war, I. The Philistines are the aggressors and Achish their king makes David his confidant (1Sa 28:1, 1Sa 28:2). II. The Israelites prepare to receive them, and Saul their king makes the devil his privy-counsellor, and thereby fills the measure of his iniquity. Observe, 1. The despairing condition which Saul was in (1Sa 28:3-6). 2. The application he made to a witch, to bring him up Samuel (1Sa 28:7-14). 3. His discourse with the apparition (1Sa 28:15-19). The damp it struck upon him (1Sa 28:20-25).

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

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

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 28 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 28

The Philistines gathering together, to fight with Israel, Saul trembled at it, not being able to get any answer from the Lord about it in any way whatever, 1Sa 28:1; upon which he applies to a woman that had a familiar spirit to bring him up Samuel, which she did, 1Sa 28:7; and what passed between Saul and Samuel, or at least the apparition in his form, is recorded, 1Sa 28:15; which so struck him, as to make him strengthless, and so melancholy, that he refused to eat until persuaded, or rather compelled, by the woman and his servants, 1Sa 28:20.