Text -- 1 Samuel 31:7 (NET)

31:7 When the men of Israel who were in the valley and across the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they abandoned the cities and fled. The Philistines came and occupied them.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 1Sa 31:7

Probably the valley of Jezreel--the largest and southernmost of the valleys that run between Little Hermon and the ridges of the Gilboa range direct into the Jordan valley. It was very natural for the people in the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, according to the war usages of the time, have been deprived either of their liberty or their lives.

Clarke: 1Sa 31:7

The men of Israel that were on the other side of the valley - They appear to have been panic-struck, and therefore fled as far as they could out of the reach of the Philistines. As the Philistines possessed Beth-shan, situated near to Jordan, the people on the other side of that river, fearing for their safety, fled also.

TSK: 1Sa 31:7

they forsook the cities : 1Sa 13:6; Lev 26:32, Lev 26:36; Deu 28:33; Jdg 6:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 31:7

The men on the other side of the valley - This must mean to the north of the plain of Jezreel, and would comprise the tribe of Naphtali, and Zabulon, and probably Issachar. But the text of 1Ch 10:7 has "that were in the valley,"limiting the statement to the inhabitants of the plain of Jezreel.

On the other side Jordan - This phrase most commonly means on the east of Jordan, the speaker being supposed to be on the west side. But it is also used of the west of Jordan, as here, if the text be sound.

The Philistines ... dwelt in them - One of the principal cities, Beth-shan, fell into their power at once 1Sa 31:10.

Poole: 1Sa 31:7

Of the valley to wit, the valley of Jezreel, where the battle was fought.

On the other side Jordan or rather, on this side Jordan; for these were in the most danger; and the Hebrew preposition is indifferently used for on this side , or for beyond.

Haydock: 1Sa 31:7

Beyond, or about "the passage" or fords of the Jordan, as the Hebrew means. (Menochius) ---

The Philistines did not pursue after them, as God set bounds to their ambition. It might otherwise have proved very fatal to his people, who were now so much divided and terrified. In the parallel passage, in Chronicles, it is only said, When the men....that dwelt in the plains (of Jezrahel) saw this, they fled, 1 Paralipomenon x. 7. The Philistines seized the abandoned cities, particularly Bethsan, (ver. 10.; Haydock) which had been retained by the Chanaanites in the days of the judges, and which David took back, Judges i. 27., and 3 Kings iv. 12.

Gill: 1Sa 31:7

And which the men of Israel that were on the other side of the valley,.... The valley of Jezreel; of which See Gill on Hos 1:5,

and they that were on the other side Jordan; or rather "on that side"; for the phrase will bear to be rendered either way, and so may mean that side of Jordan on which the battle was fought; for as for the other side, or that beyond it, the Israelites there could not be in such fear of the Philistines, nor do we ever read of their inhabiting any cities there; though as the phrase is used of the valley, as well as of the river, it may be rendered "about the valley, and about Jordan" ^g, and so describes such that dwelt near to each of them:

saw that the men of Israel fled, and that Saul and his sons were dead; that is, had information and intelligence of those facts, for it is not to be supposed they saw them with their eyes:

they forsook, the cities, and fled; fearing they should be put to the sword, or carried captive:

and the Philistines came and dwelt them; having nothing more to do than to come and take possession.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Sa 31:7

And when the men of Israel that [were] on the other side of the ^{( b )} valley, and [they] that [were] on the other side ^{( c )} Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.

^{( b )} Near to Gilboa.

^{( c )} The tribes of Reuben and Gad, and half the tribe of Manasseh.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 31:1-13

1 Saul, having lost his army, and his sons slain, he and his armour-bearer kill themselves.

7 The Philistines possess the forsaken towns of the Israelites.

8 They triumph over the dead carcases.

11 They of Jabesh-gilead recovering the dead bodies by night, burn them at Jabesh, and mournfully bury their bones.

Maclaren: 1Sa 31:1-13

1 Samuel 31:1-13

The story of Saul's tragic last days is broken in two by the account, in 1 Samuel 29, 30., of David's fortunate dismissal from the invading army, and his exploits against Amalek. The contrast between the two lives, so closely intertwined and powerful for good and evil on each other, reaches its climax at the end of Saul's. While the one sets in dark thunderclouds, the other is bright with victory. While the fall of Saul lays all northern Israel bleeding at the feet of the enemy, David is sending the spoils of his conquest to the elders of Judah. Saul's headless and dishonored body hangs rotting in the sun on the walls of Bethshan, while David sits a conqueror in Ziklag. The introduction of the brightness of the two preceding chapters is intended to heighten the darkness that broods over this one, and to deepen the stern teaching of that terrible death. Defeat, desolation, despair, attend to his self-dug grave the unhappy king, whose end teaches us all what comes of self-willed resistance to the law and the Spirit of God. Everything else is subordinated in the narrative to the account of his death. Next to nothing is said about the battle, the very site of which is left obscure. We cannot tell whether it was fought down in the plain by the fountain at Jezreel, where Israel was encamped, according to 1 Samuel 29:1, or whether both sides maneuvered and changed their ground, and the decisive struggle was on the slope of Gilboa In any case, the site was almost identical with that of Gideon's victory, but there was no Gideon in command on that dark day. The language of verse I seems to imply that the battle was over and the rout begun before the Israelites reached Gilboa. If so, we have to conceive of a short, hopeless struggle on the plain, and then a rush to the hills for safety, in which Saul and his sons and bodyguard were borne along, but held together, closely followed by the red pursuing spear' of the conquerors, fierce with ancestral hate and the memories of defeat. There, on the hillside, stands the towering form of Saul with a little ring of his children and retainers round him, the words he had heard last night in the sorceress' tent unnerving his arm, and many a past crime rising before him, and whispering in his ear,

In the battle think on me,And fall thy edgeless sword; despair and die.'

There seems to have been a close encounter with some of the pursuers, and a hand-to-hand fight, in which Jonathan and his two brothers fell, and the rest of the bodyguard were slain or scattered. The prophecy of that mantle-swathed shape last night was in part fulfilled--To-morrow shalt thou and thy sons be with me.' They lay stark at his feet, and he knew that he would soon join them. The last heart that loved him had ceased to beat in Jonathan's noble breast, and his own crimes had slain his sons. Who can paint the storm of contending passions in that lonely black soul? or were they all frozen into the numbness of despair?

But whatever else was in his soul, repentance was not there. He may have been seared by remorse, but he was not softened by penitence, and was fierce and proud in despair as he had been in prosperity. The Revised Version substitutes overtook' for hit' in 1 Samuel 31:3; but Saul's fear lest these uncircumcised come' is against that rendering, and the fact that the enemy did not know of his death till next day (1 Samuel 31:8) is a difficulty in the way of accepting it. The word is literally found,' and possibly means that the archers recognized him, and were making for him, though, as would appear, from some cause they missed him in the confusion. The other change in the Revised Version, that of greatly distressed' for sore wounded,' fits the context; and if it be adopted, we have the picture of the unwounded but desperate man, once brave, but now stricken with a panic which opens his lips for his only word. In grim silence he had met the loss of battle, sons, and kingdom; but the proud sense of personal dignity is strong to the end, and he fiercely issues his last command, and embraces death to escape insult. The haughty spirit was unchanged, crushed but the same, unsoftened, and therefore roused to madder defiance of God and man. What an awful last saying for the anointed of Jehovah,' and how the overweening self-will and vehemence and passionate pride of his whole life are gathered up in it!

His last command is disobeyed by the trembling Armour-bearer, whose very awe makes him disobedient. Did Saul, at that last moment, send a thought to an Armour-bearer whom he had had in happier days, and who was to inherit his lost kingdom? The enemy are coming nearer. No time is to be lost if he would escape the savage mutilations and torments which ancient warfare made the portion of captive kings. Not another word passes his lips, but, in the same grim silence, he fixes his sword upright in the ground, and flings himself on its point, and dies. All through his reign no hand had injured him but his own; and, as he lived, so he died, his own undoer and his own murderer. Suicide, the refuge of defeated monarchs and praised by heathen moralists as heroic, was rare in Israel. Saul, Ahithophel, and Judas are the instances of it. The most rudimentary recognition of the truths taught by the Old Testament would prevent it. If Saul had had any faith in God, any submission, any repentance, he could not have finished a life of rebellion by a self-inflicted death, which was itself the very desperation of rebellion. We have not to pronounce on his fate, but his act was a sin of the darkest dye.

Yet note how the narrative abstains from all comment. It neither condemns nor pities, though a profound sense of the tragic eclipse is audible in that summing up in 1 Samuel 31:6: So Saul died, and his three sons, and his Armour-bearer, and all his men (that is, immediate followers or escort), that same day together.' And there they all lay, bloody corpses in the fellowship of death, on the slopes of Gilboa. Where Scripture is silent, it is not our part to speak; but we can scarcely turn from that mighty form, prone by his own rash act, without seeking to learn the lesson of his life and fate. Saul had many noble and lovable qualities, such as bravery, promptitude, in his earlier days modesty and generosity. All these he had by nature, but there is no sign that he ever sought to cultivate his moral character, or to win any grace that did not come naturally to him; nor is there any reason to suppose that religion had ever any strong hold on him. His whole character may be summed up in Samuel's words in announcing his rejection: Rebellion is as the sin of witchcraft, and stubbornness is as idolatry.' Rebellion persisted in, in spite of all remonstrance's and checks, till it becomes master of the whole man, is the keynote of his later years. Before that baleful influence, as before some hot poison wind, all the flowers of good dispositions were burned up, and the bad stimulated to growth. His early virtues disappeared, and passed into their opposites. Modesty became arrogance, and a long course of indulgence in self-will developed cruelty, gloomy suspicion, and passionate anger, and left him the victim and slave of his own causeless hate. He who rebels against God mars his own character. The miserable later years of Saul, haunted and hunted as by a demon by his own indulged and swollen rebellion and unsleeping suspicion, are an example of the sorrows that ever dog sin; and, as he lies there on Gilboa, the terrible saying recurs to our memory: He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.'

The remainder of the chapter is occupied with three points, bearing on the solemn tragedy just recorded. First, we have the disastrous effects of it in the complete loss of' the northern territories. The men … that were on the other side of the valley' are the tribes to the north of the great plain; and they that were on the other side Jordan' are probably those on the east bank. So thorough was the defeat, especially as Saul and the royal house were slain, that they abandoned their homes, and the Philistines took possession. One sinner destroyeth much good.' When Israel's king was madly rebellious, Israel was smitten, and its inheritance diminished.

Next we have the insults to the headless corpses. The Philistines did not know till the following day how complete was their victory. The account in 1 Chronicles 10 adds that Saul's bead was sent to the temple of Dagon, probably as a kind of effacing of the shame wrought there by the presence of the ark. The false gods had triumphed, as their worshippers thought, and Saul's death was Jehovah's defeat. That apparent victory of the idols and the mocking exultation over the bloody trophy and dinted Armour are, to the historian, not the least bitter consequences of the battle.

The last point is the brave midnight march of the men of Jabesh from their home on the eastern uplands beyond Jordan, across the river and up to Bethshan, perched on its lofty cliff, and overlooking the valley of the Jordan. It was a requital of Saul's deed in his early bright days, when, with his hastily raised levies, he scattered the Ammonites. It is one gleam of light amid the stormy sunset. There were men ready to hazard their lives even then, because of the noblest of Saul's acts, which no tyrannical arbitrariness or fierceness of later days had blotted out. So the little band of grateful heroes carried back their ghastly load to Jabesh, and burned the mutilated bodies there, employing an unfamiliar mode, as we may suppose, by reason of their mutilation and decomposition, and then reverently gathering the white bones from the pyre, and laying them below the well-known tamarisk. Saul's one good deed as king sowed seeds of gratitude which flourished again, when the opportunity came. His many evil ones sowed evil seed which bore fatal fruit; and both were seen in his end.

THE END

2 Samuel

MHCC: 1Sa 31:1-7

We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that, there is one event to the righteous and to the wicked. Saul, when sorely wounded, and unable to resist or to flee, expressed no concern about his never-dying soul; but only desired that the Philistines might not insult over him, or put him to pain, and he became his own murderer. As it is the grand deceit of the devil, to persuade sinners, under great difficulties, to fly to this last act of desperation, it is well to fortify the mind against it, by a serious consideration of its sinfulness before God, and its miserable consequences in society. But our security is not in ourselves. Let us seek protection from Him who keepeth Israel. Let us watch and pray; and take unto us the whole armour of God, that we may be able to withstand in the evil day, and having done all, to stand.

Matthew Henry: 1Sa 31:1-7

The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, 1Sa 26:10. Come and see the righteous judgments of God.

I. He sees his soldiers fall about him, 1Sa 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues.

II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (1Sa 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ishbosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked.

III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (1Sa 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ecc 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20, Job 3:21), especially those who, despairing of the mercy of god, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se - a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth - a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery.

IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, 1Sa 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Psa 52:5.

V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities ( on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (1Sa 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, 1Sa 12:25. And to this reference is had long after. Hos 13:10, Hos 13:11, " Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."

Keil-Delitzsch: 1Sa 31:1-7

The account of the war between the Philistines and Israel, thecommencement of which has already been mentioned in 1Sa 28:1, 1Sa 28:4.,and 1Sa 29:1, is resumed in 1Sa 31:1 in a circumstantial clause; and to this there isattached a description of the progress and result of the battle, moreespecially with reference to Saul. Consequently, in 1Ch 10:1, wherethere had been no previous allusion to the war, the participle נלחמים is changed into the perfect. The following is the way in which weshould express the circumstantial clause: "Now when the Philistines werefighting against Israel, the men of Israel fled before the Philistines, andslain men fell in the mountains of Gilboa"(vid., 1Sa 28:4). The principalengagement took place in the plain of Jezreel. But when the Israelites wereobliged to yield, they fled up the mountains of Gilboa, and were pursuedand slain there.

1Sa 31:2-6

The Philistines followed Saul, smote (i.e., put to death) histhree sons (see at 1Sa 14:49), and fought fiercely against Saul himself. When the archers ( בּקּשׁת אנשׁים is an explanatoryapposition to המּורים ) hit him , i.e., overtook him, he wasgreatly alarmed at them ( יחל , from חיל or חוּל ),

(Note: The lxx have adopted the rendering καὶ ἐτραυμάτισαν εἰς τὰ ὑποχόνδρια ,they wounded him in the abdomen, whilst the Vulgaterendering is vulneratus est vehementer a sagittariis . In 1Ch 10:3the Sept. rendering is καὶ ἐπόνεσεν ἀπὸ τῶν τόξων ,and that ofthe Vulgate et vulneraverunt jaculis . The translators have thereforederived יחל from חלל = חלה , and thengiven a free rendering to the other words. But this rendering isoverthrown by the word מאד , very, vehemently, to saynothing of the fact that the verb חלל or חלה cannot be proved to be ever used in the sense of wounding. If Saul hadbeen so severely wounded that he could not kill himself, and thereforeasked his armour-bearer to slay him, as Thenius supposes, he wouldnot have had the strength to pierce himself with his sword when thearmour-bearer refused. The further conjecture of Thenius, that theHebrew text should be read thus, in accordance with the lxx, המּררים אל ויּחל , "he was wounded in the region of the gall,"is opposed by the circumstance that ὑποχόνδρια is not the gall orregion of the gall, but what is under the χόνδρος , or breast cartilage,viz., the abdomen and bowels.)

and called upon his armour-bearer to pierce him with the sword, "lestthese uncircumcised come and thrust me through, and play with me," i.e.,cool their courage upon me by maltreating me. But as the armour-bearerwould not do this, because he was very much afraid, since he wassupposed to be answerable for the king's life, Saul inflicted death uponhimself with his sword; whereupon the armour-bearer also fell upon hissword and died with his king, so that on that day Saul and this three sonsand his armour-bearer all died; also " all his men "(for which we have "allhis house"in the Chronicles), i.e., not all the warriors who went out withhim to battle, but all the king's servants, or all the members of his house,sc., who had taken part in the battle. Neither Abner nor his son Ishboshethwas included, for the latter was not in the battle; and although the formerwas Saul's cousin and commander-in-chief (see 1Sa 14:50-51), he did notbelong to his house or servants.

1Sa 31:7

When the men of Israel upon the sides that were opposite to thevalley (Jezreel) and the Jordan saw that the Israelites (the Israelitishtroop) fled, and Saul and his sons were dead, they took to flight out of thecities, whereupon the Philistines took possession of them. עבר isused here to signify the side opposite to the place of conflict in the valleyof Jezreel, which the writer assumed as his standpoint (cf. 1Sa 14:40);so that העמק עבר is the country to the west of thevalley of Jezreel, and היּרדּן עבר the country to thewest of the Jordan, i.e., between Gilboa and the Jordan. These districts,i.e., the whole of the country round about the valley of Jezreel, thePhilistines took possession of, so that the whole of the northern part ofthe land of Israel, in other words the whole land with the exception ofPeraea and the tribe-land of Judah, came into their hands when Saul wasslain.

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 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 31:1-13

The death of Saul ch. 31

The scene shifts back to Mt. Gilboa in the North. Saul's battle with the Philistines in this chapter may have been simultaneous with David's battle against the Amalekites in the previous one.

"Chapters 30 and 31 gain in poignancy and power if we regard their events as simultaneous. In the far south, David is anxious about his own and about spoil, while in the far north Saul and the Israelite army perish. . . . While David smites (hikkah) [fought,' 30:17] the Amalekites, and they flee (nus) [30:17], the Philistines smite (hikkah) [killed,' v. 2] Saul and his sons, and Israel flees (nus) [vv. 1, 7]."²⁹⁷

The account of Saul's death here differs from the one that the Amalekite messenger gave David later, which the writer recorded in 2 Samuel 1. This one is quite clearly the factual one (cf. 1 Chron. 10).²⁹⁸

Constable: 1Sa 31:7-13

The aftermath of the battle 31:7-13

The other Israelite soldiers retreated when they heard that Saul and his sons had died. This left towns in the region open for Philistine seizure. Instead of driving the native inhabitants out of the land Saul had made it possible for them to drive the Israelites out and to reestablish themselves in Galilee (cf. Josh. 1:2-9).

The Philistines cut off Saul's head, as David had earlier cut off the head of Goliath, the Philistine champion (17:51). They hung it as a trophy in the temple of Dagon (1 Chron. 10:10). They circulated Saul's weapons and sent them on a tour of Philistine pagan temples before finally depositing them in the temple of Ashtaroth, their chief female deity. David had taken Goliath's head to Jerusalem, and he put his weapons in his own tent at least temporarily (17:54). The giant's sword was in the tabernacle at Nob when David went there (21:9). This book began with scenes from God's temple, but it ends with scenes in the temples of Israel's pagan enemies.³⁰² David's faith had brought Israel success, but Saul's disobedience had lost it.

The Philistines fastened Saul's decapitated corpse on the wall of their nearby town of Beth-shan. In the ancient Near East the treatment of a corpse was very significant. If people honored a person, they treated his corpse with care and gave it an honorable burial, but if they did not respect him, they treated his dead body with contempt. The Philistines showed great disrespect for Saul by hanging his dead body on the wall of Beth-shan. This town stood at the east end of the Jezreel Valley near where the battle had taken place. Contrast their respect for David in chapter 29.

However, the men of Jabesh-gilead rescued Saul's corpse from further humiliation, burned it, probably because the Philistines had abused it and perhaps to prevent disease,³⁰³ and buried the remaining bones. Jabesh-gilead lay about 13 miles east-southeast of Beth-shan. Saul had earlier rescued Jabesh-gilead from the Ammonites (ch. 11). Some of its inhabitants may have been Saul's blood relatives.³⁰⁴ The tamarisk tree under which the people buried Saul was very different from a royal tomb, but that kind of tree was a symbol of life since it was an evergreen. The writer may have wanted us to remember that earlier Saul had played the fool under another tamarisk in Gibeah (cf. 22:6). Later David honored Saul and Jonathan by digging up their bones and burying them more appropriately in their family tomb (2 Sam. 21:12-14). The seven-day fast also honored Saul but was much less than the honors granted other great leaders of Israel (cf. Num. 20:29; Deut. 34:8). The writer evidently recorded all these details to show the ignominy in which Saul died because he departed from the Lord.

This is how the life of Israel's first king, the man after the Israelites' own heart, ended (cf. 1 Chron. 10:13-14; Hos. 13:11). He was full of promise at his anointing having many natural qualities that could have contributed to a successful reign. Unfortunately he did not become a source of blessing to Israel and the world nor did God bless him personally. Instead he became a curse to Israel, the world, and himself. He did so because he failed to acknowledge Yahweh as the true king of Israel and because he failed to view himself as Yahweh's servant. His life teaches us that the key to blessing or cursing is one's trust and obedience to God.

"At the end . . . much remains to praise, much to blame, and much to wonder at."³⁰⁵

Note the differences between Saul's death and Jesus Christ's. Jesus was consistently trusting and obedient to His Father's will. He laid down His life as a sacrifice for others rather than taking it Himself. He spent the night before His death in prayer to His Father whereas Saul spent his last night with a medium. Jesus Christ blessed many through His death, even the whole human race, but Saul brought blessing to others through his death only because it cleared the way for someone better.

Chapters 21-31 contrast the rise of David and the fall of Saul. The reason for both was clearly the extent of their commitment to Yahweh. We can see their commitment in their responses to His revealed will.

The writer also developed the motif of the proper response to the Lord's anointed in this part of the book. David's respect for the priests and His seeking of God's will through them shows the proper attitude. Saul on the other hand slaughtered them, showing that he no longer cared about the worship of Yahweh, and sought guidance from the spiritual underworld. God spared people who acknowledged David as His anointed, and they became sources of fertility. Those who opposed David suffered God's curse and died.

Guzik: 1Sa 31:1-13

1 Samuel 31 - The Death of Saul and His Sons

A. King Saul and his sons die in battle.

1. (1) The battle turns against Israel.

Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount Gilboa.

a. So the Philistines fought against Israel: The Philistines had attacked deep into Israeli territory (1 Samuel 28:4), and Saul's army assembled and prepared for battle at Mount Gilboa (1 Samuel 28:4). Because of his deep rebellion against the LORD, Saul was not ready for battle: When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly (1 Samuel 28:5).

i. Instead of taking his fears to the LORD, Saul made things even worse by seeking God's voice through a spirit medium. Strangely, God did speak to Saul, but God spoke words of judgment to Saul through an unusual appearance of the prophet Samuel. Samuel told Saul that he and his sons would die the next day (1 Samuel 28:19). 1 Samuel 31:1 is the next day.

ii. The Philistines fought against Israel, and David wanted to be part of this group of Philistines (1 Samuel 29:2, 8). It was the LORD's mercy that did not allow David to take up with these enemies of the LORD.

b. The men of Israel fled from before the Philistines, and fell slain on Mount Gilboa: Gilboa was the location of the Israeli army camp (1 Samuel 28:4), so the battle has turned so badly for Israel that they are in full retreat, back to their own camp.

2. (2) The death of Saul's sons.

Then the Philistines followed hard after Saul and his sons. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons.

a. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons: Tragically, Saul's sons are affected in the judgment of God against their father Saul.

i. The brave and worthy Jonathan dies as we might expect him to - loyally fighting for his God, his country, and his father the king unto the very end.

b. Their death was tragic, yet important in God's plan. In taking the logical heirs to Saul's throne, God cleared the way for David to become the next king of Israel. We know that if Jonathan had survived, he would have gladly yielded the throne to David (1 Samuel 18:1-4). But the same could not be said of Saul's other sons, so God was merciful to the nation and to David in taking Saul's sons in battle. God was also merciful to Jonathan, sparing him the ordeal of having to side with David against his own brothers.

i. "There was also a special providence of God in taking away Jonathan, (who of all Saul's sons seems to have been the fairest for the crown,) for the preventing divisions, which have happened amongst the people concerning the successor; David's way to the crown being by this means made the more clear." (Poole <biblio.htm>)

ii. As it was, David had to deal with Ishbosheth, the one surviving son of Saul before taking the undisputed throne of Israel (2 Samuel 2:8 through 4:12).

3. (3-6) The tragic end of King Saul.

The battle became fierce against Saul. The archers hit him, and he was severely wounded by the archers. Then Saul said to his armorbearer, "Draw your sword, and thrust me through with it, lest these uncircumcised men come and thrust me through and abuse me." But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it. And when his armorbearer saw that Saul was dead, he also fell on his sword, and died with him. So Saul, his three sons, his armorbearer, and all his men died together that same day.

a. The battle became intense against Saul: Saul, struck by many arrows and severely wounded, knew the battle was completely lost. He pleads with his armorbearer to kill him, and when he will not, Saul kills himself (Saul took a sword and fell on it).

i. "The flower of his army lay strewn around him; the chivalry of Israel was quenched in rivers of blood. Then, leaving all others, the Philistines concentrated their attack on that lordly figure which towered amid the fugitives, the royal crown on the helmet, the royal bracelet flashing on his arm." (Meyer <Meyer.htm>)

ii. In the way most people think of suicide, Saul's death was not suicide. Clarke explains well: "He was to all appearance mortally wounded, when he begged his armourbearer to extinguish the remaining spark of life . . . though this wound accelerated his death, yet it could not be properly the cause of it, as he was mortally wounded before, and did it on the conviction that he could not survive."

iii. Yet, how does God feel about suicide? It is sin; it is the sin of self-murder. Yet, we are wrong if we regard it as the unforgivable sin, and anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

iv. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan)

b. As sad as anything is in this account, sad is the absence of any kind of sorrow or repentance or crying out to God at all on Saul's part. He was told the previous day that he would die (1 Samuel 28:19), yet he does not seem to have prepared his soul to meet God in any way.

i. The events of this chapter happened some 20 years after Saul first heard the announcement of judgment against him from the prophet Samuel. Perhaps Saul thought that time was on his side, because God's announced judgment did not happen immediately. But time was against him, because in the 20 years since, his heart became more hard against God.

ii. At the end of his life, Saul had become so hardened in sin that he did not want to repent. Many people put off getting right with God until a later time, assuming they will still want to get right with God then. But that is a dangerous, dangerous assumption, because repentance is a gift from God, and if it is here today it should be received today.

iii. "It is a very solemn thought! No career could begin with fairer, brighter prospects than Saul had, and none could close in more absolute midnight of despair; and yet such a fate may befall us, unless we watch, and pray, and walk humbly with our God." (Meyer <Meyer.htm>)

c. In 2 Samuel 1:4-10, an Amalekite came to David with the report that Saul had died in battle, and that he had actually delivered the death-blow to Saul. Does the Amalekite's statement contradict this passage, where it seems Saul killed himself? It may be that Saul fell on his sword, and life still lingered in him, so he asked this Amalekite to finish him off. Or it may be that the Amalekite simply lied, and was the first one to come upon Saul's dead body, and that he told David that he killed him because he thought David would be pleased and he would be rewarded.

B. Aftermath of the Philistine's victorious battle.

1. (7) A significant defeat for Israel.

And when the men of Israel who were on the other side of the valley, and those who were on the other side of the Jordan, saw that the men of Israel had fled and that Saul and his sons were dead, they forsook the cities and fled; and the Philistines came and dwelt in them.

a. They forsook the cities and fled; and the Philistines came and dwelt in them: The victory of the Philistines was so complete that even those on the other side of the Jordan fled in terror before the Philistines. With the Philistine army occupying territory on the other side of the Jordan, they have cut Israel in half, drawing a line from west to east. The rest of the nation is ripe for total conquest by the Philistines.

i. As the Philistines routed the land, Jonathan had a five-year-old son named Mephibosheth who was injured and left lame as he fled (2 Samuel 4:4). King David's later kindness to Mephibosheth is one of the more touching stories of David's life (2 Samuel 9:1-13).

b. This great defeat came when God's people saw that the men of Israel had fled and that Saul and his sons were dead. When the leader (King Saul) was struck, it spread panic among God's people. Jesus knew this same principle would be used against His own disciples: Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.'" (Mark 14:27)

i. In Jesus' case, He knew that after the glory of His triumph on the cross and over death at the empty tomb, the disciples would once again be gathered unto Him. But this isn't always the case today when a leader of God's work falls. Ideally, people would look to the LORD instead of stumbling themselves over a leader's fall, but this doesn't always happen.

c. Saul's sin, hardened rebellion, and eventual ruin affected far more than himself and even his immediate family. It literally endangered the entire nation of Israel.

i. This shows why leaders have a higher responsibility, because their fall can endanger many more people than the fall of someone who is not a leader. This is why the New Testament openly preaches a higher standard for leaders, even saying they should be blameless for just cause before the world and God's people (1 Timothy 3:2, Titus 1:6).

2. (8-10) The Philistines disgrace the corpses of King Saul and his sons.

So it happened the next day, when the Philistines came to strip the slain, that they found Saul and his three sons fallen on Mount Gilboa. And they cut off his head and stripped off his armor, and sent word throughout the land of the Philistines, to proclaim it in the temple of their idols and among the people. Then they put his armor in the temple of the Ashtoreths, and they fastened his body to the wall of Beth Shan.

a. Saul's tragic death gave opportunity for the enemies of the LORD to disgrace His name. First, they gave the ultimate insult to Saul; in that culture, to have your dead body treated this way was considered a fate worse than death itself. Second, Saul's death was used to glorify pagan gods and to mock the living God (to proclaim it in the temple of their idols and among the people).

b. They fastened his body to the wall of Beth Shan: You can go to the ruins of Beth Shan today, as the foundations to the city sit high on a hill overlooking the Roman ruins destroyed in an earthquake. It was high on that hill that the Philistines hung the decapitated corpse of King Saul in the ultimate humiliation.

3. (11-13) The valiant men of Jabesh Gilead end the disgrace of Saul and his sons.

Now when the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul, all the valiant men arose and traveled all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and burned them there. Then they took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days.

a. All the valiant men arose: In a time of disgrace, loss, and tragedy like this, God still has His valiant men to do His work. The men of Jabesh Gilead took down the bodies of Saul and his sons from their place of humiliation and gave them a proper burial.

i. Glory to God, He always has His valiant men! When one servant passes the scene, another arises to take his place. If Saul is gone, God raises up a David. If the army of Israel is utterly routed, God still has His valiant men. God's work is bigger than any man, or any group of people.

b. The inhabitants of Jabesh Gilead are also recognized for their gratitude. Many years before, Saul delivered their city from the Ammonites (1 Samuel 11:1-11), and they repay the kindness God showed them from the hand of Saul. Upon taking the throne, David rightly thanked these valiant men for their kindness to the memory of Saul, Jonathan, and Saul's other sons (2 Samuel 2:4-7).

c. When David heard of Saul's death, he did not rejoice. In fact, he mourned and composed a song in honor of Saul and Jonathan (The Song of the Bow, 2 Samuel 1:11-27). In spite of all that Saul did against David, David spoke well of Saul after his death.

i. David called Saul the beauty of Israel (2 Samuel 1:19).

ii. David wanted no one to rejoice in Saul's death (2 Samuel 1:20).

iii. David wanted everyone to mourn, even the mountains and fields (2 Samuel 1:21).

iv. David praised Saul as a mighty warrior (2 Samuel 1:22-23).

v. David complimented the personality and loyalty of Saul (2 Samuel 1:23).

vi. David called Israel to mourning, and called on others to praise Saul for the good he did for Israel (2 Samuel 1:24).

d. How did David keep his heart free from bitterness, and keep himself in a place where he could speak so wonderfully about a man who had hurt him so much?

i. David chose to trust in the power and authority of God. He chose to believe that God was in control and must have a purpose even for terrible things that He allows to happen. Many, many times we can only see the good in retrospect. If you can't see the good in something terrible that has happened to you, you must simply trust that it is there, and it will be revealed in time.

ii. David chose to "let it go." He chose not to hold on to bitterness and hurt. David had two great opportunities to kill Saul, and "let him go" each time. David's "Song of the Bow" in 2 Samuel 1 shows that this attitude was in his heart, not only in his actions. David could have murdered Saul in his heart a thousand times over, but never doing it in his actions. His heart in the Song of the Bow shows that he didn't even murder Saul in his heart; he "let him go" there also. To do this, David must have kept a short account of the wrongs Saul did to him.

iii. David chose to think the best about Saul. He couldn't have spontaneously said the things he said about Saul in the Song of the Bow unless they had been in his heart and mind before that. One of the characteristics of love in 1 Corinthians 13 is Love thinks no evil.

iv. David chose to remember that God had forgiven him. David heard the news of Saul's death and sang the "Song of the Bow" when he was in Ziklag (2 Samuel 1:1). The city was still filled with burned rubble that was the indirect result of David's backsliding and sin. David had just come from a time when the LORD had graciously forgiven him - how could he not show a gracious heart towards Saul's memory.

v. David chose to keep doing these things. Many people can set their heart right for a moment, but it is quickly lost. Whenever that happened to David, he put his heart back in the right place quickly.

e. Choosing this kind of heart showed David to be a true "Man after God's Own Heart." It showed that the years in the wilderness, escaping Saul, really were years when God trained him to be a king, and a king after God's own heart. David would never follow in the same tragic footsteps as King Saul.

© 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 31 (Chapter Introduction)

Overview

1Sa 31:1, Saul, having lost his army, and his sons slain, he and his armour-bearer kill themselves; 1Sa 31:7, The Philistines possess the forsaken towns of the Israelites; 1Sa 31:8, They triumph over the dead carcases; 1Sa 31:11, They of Jabesh-gilead recovering the dead bodies by night, burn them at Jabesh, and mournfully bury their bones.

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 31 (Chapter Introduction)

SAMUEL CHAPTER 31

The Israelites are smitten by the Philistines: Saul’ s sons are slain: Saul is wounded: he falleth on his own sword; as doth his armour-bearer, 1Sa 31:1-6 . The rest flee; and the Philistines possess their towns, and triumph over the dead carcasses, 1Sa 31:7-10 . They of Jabesh-Gilead by might take down the bodies of Saul and of his sons, and burn them; and mournfully bury their bones, 1Sa 31:11-13 .

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 31 (Chapter Introduction)

(1Sa 31:1-7) Saul's defeat and death.

(1Sa 31:8-13) Saul's body rescued by the men of Jabesh-gilead.

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 31 (Chapter Introduction)

In the foregoing chapter we had David conquering, yea, more than a conqueror. In this chapter we have Saul conquered and worse than a captive. Providence ordered it that both these things should be doing just at the same time. The very same day; perhaps, that David was triumphing over the Amalekites, were the Philistines triumphing over Saul. One is set over against the other, that men may see what comes of trusting in God and what comes of forsaking him. We left Saul ready to engage the Philistines, with a shaking hand and an aching heart, having had his doom read him from hell, which he would not regard when it was read him from heaven. Let us now see what becomes of him. Here is, I. His army routed (1Sa 31:1). II. His three sons slain (1Sa 31:2). III. Himself wounded (1Sa 31:3), and slain by his own hand (1Sa 31:4). The death of his armour-bearer (1Sa 31:5) and all his men (1Sa 31:6). IV. His country possessed by the Philistines (1Sa 31:7). His camp plundered, and his dead body deserted (1Sa 31:8). His fall triumphed in (1Sa 31:9). His body publicly exposed (1Sa 31:10) and with difficulty rescued by the men of Jabesh-Gilead (1Sa 31:11-13). Thus fell the man that was rejected of God.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

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

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

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

Scope

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

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

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

Message⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

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

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

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

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

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

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

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

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

1. Samuel's call 3:1-18

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

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

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

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

2. The response of Eli 4:12-18

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

B. Pagan fertility foiled by God ch. 5

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

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

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

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

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

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

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

2. National repentance and deliverance 7:5-14

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

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

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

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

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

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

C. Kingship removed from Saul chs. 13-15

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

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

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

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

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

IV. Saul and David 1 Sam. 16-31

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

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

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

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

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

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

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

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

2. Saul's pursuit of David ch. 23

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

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

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

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

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

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

Gill: 1 Samuel 31 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 31

This chapter gives an account of the battle between the Philistines and the Israelites, which had been preparing for, and the issue of it; in which Saul, his three sons, and his servants, were slain, upon which his army fled, and several of his cities were taken, 1Sa 31:1; what the Philistines did with his body and his armour, 1Sa 31:8; the former of which, together with the bodies of his sons, the men of Jabeshgilead rescued, and burnt them, and buried their bones under a tree at Jabesh, expressing great sorrow and concern, 1Sa 31:11.