Text -- 1 Samuel 12:1-16 (NET)

12:1 Samuel said to all Israel, “I have done everything you requested. I have given you a king. 12:2 Now look! This king walks before you. As for me, I am old and gray, though my sons are here with you. I have walked before you from the time of my youth till the present day. 12:3 Here I am. Bring a charge against me before the Lord and before his chosen king. Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me, and I will return it to you!” 12:4 They replied, “You have not wronged us or oppressed us. You have not taken anything from the hand of anyone.” 12:5 He said to them, “The Lord is witness against you, and his chosen king is witness this day, that you have not found any reason to accuse me.” They said, “He is witness!” 12:6 Samuel said to the people, “The Lord is the one who chose Moses and Aaron and who brought your ancestors up from the land of Egypt. 12:7 Now take your positions, so I may confront you before the Lord regarding all the Lord’s just actions toward you and your ancestors. 12:8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place. 12:9 “But they forgot the Lord their God, so he gave them into the hand of Sisera, the general in command of Hazor’s army, and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. Now deliver us from the hand of our enemies so that we may serve you.’ 12:11 So the Lord sent Jerub-Baal, Barak, Jephthah, and Samuel, and he delivered you from the hand of the enemies all around you, and you were able to live securely. 12:12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’– even though the Lord your God is your king! 12:13 Now look! Here is the king you have chosen– the one that you asked for! Look, the Lord has given you a king! 12:14 If you fear the Lord, serving him and obeying him and not rebelling against what he says, and if both you and the king who rules over you follow the Lord your God, all will be well. 12:15 But if you don’t obey the Lord and rebel against what the Lord says, the hand of the Lord will be against both you and your king. 12:16 “So now, take your positions and watch this great thing that the Lord is about to do in your sight.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 12:1

While they were assembled together in Gilgal. And this is another instance of Samuel's great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, whilst Saul was unsettled in his kingdom; lest through their accustomed levity, they should as hastily cast off their king, as they had passionately desired him, and therefore he chuseth this season for it; because Saul's kingdom was now confirmed by an eminent victory; and because the people rejoiced greatly, applauded themselves for their desires of a king; and interpreted the success which God had given them, as a divine approbation of those desires. Samuel therefore thinks fit to temper their joys, and to excite them to that repentance which he saw wanting in them, and which he knew to be necessary, to prevent the curse of God upon their new king, and the whole kingdom.

Wesley: 1Sa 12:2

Ruleth over you. To him I have fully resigned my power, and own myself one of his subjects.

Wesley: 1Sa 12:2

And therefore unable to bear the burden of government.

Wesley: 1Sa 12:2

Or, among you, in the same states private persons, as you are; if they have injured any of you, the law is now open against them; any of you may accuse them, your king can punish them, I do not intercede for them.

Wesley: 1Sa 12:2

That is, been your guide and governor; partly, as a prophet; and partly, as a judge.

Wesley: 1Sa 12:3

I here present myself before the Lord, and before your king, ready to give an account of all my administrations. And this protestation Samuel makes of his integrity, not out of ostentation; but for his own just vindication, that the people might not hereafter for the defence of their own irregularities, reproach his government, and that being publickly acquitted from all faults in his government, he might more freely reprove the sins of the people, and, particularly, that sin of theirs in desiring a king, when they had so little reason for it.

Wesley: 1Sa 12:7

Heb. the righteousnesses; that is, mercies or benefits the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of God's mercy in their deliverances.

Wesley: 1Sa 12:8

In this land: in which Moses and Aaron are said to settle them; because they brought them into, and seated them in part of it, that without Jordan; because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness; and thereby their prayers to God, and counsel to them, preserved them from ruin, and gave command from God for the distribution of the land among them, and encouraged them to enter into it. And lastly, Moses substituted Joshua in his stead, and commanded him to seat them there, which he did.

Wesley: 1Sa 12:9

That is, they revolted from him, and carried themselves, as if they had wholly forgotten his innumerable favours. This he saith to answer an objection, that the reason why they desired a king, was, because in the time of the judges they were at great uncertainties, and often exercised with sharp afflictions: to which he answereth by concession that they were so; but adds, by way of retortion, that they themselves were the cause of it, by their forgetting God: so that it was not the fault of that kind of government, but their transgressing the rules of it.

Wesley: 1Sa 12:9

With success, and subdued them.

Wesley: 1Sa 12:11

This was either Samson, as most interpreters believe, who is called Bedan; that is, in Dan, or of Dan, one of that tribe, to signify that they had no reason to distrust that God, who could raise so eminent a saviour out of so obscure a tribe: or, Jair the Gileadite, which may seem best to agree, first, with the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, with other scriptures: for among the sons of a more ancient Jair, we meet with one called Bedan, 1Ch 7:17, which name seems here given to Jair the judge, to distinguish him from that first Jair.

Wesley: 1Sa 12:11

So that it was no necessity, but mere wantonness, that made you desire a change.

Wesley: 1Sa 12:12

That is, when God was your immediate king and governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another, was a manifest reproach against God.

Wesley: 1Sa 12:13

Though God chose him by lot, yet the people are said to chuse him; either generally, because they chose that form of government; or particularly, because they approved of God's choice, and confirmed it.

Wesley: 1Sa 12:13

He hath yielded to your inordinate desire.

Wesley: 1Sa 12:14

_Heb.

Wesley: 1Sa 12:14

ye - be, (that is, walk, or go) after the Lord; that is, God shall still go before you, as he hath hitherto done, as your leader or governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this phrase of going after the Lord, signifies a man's obedience to God; but here it is otherwise to be understood, and it notes not a duty to be performed, but a privilege to be received upon the performance of their duty; because it is opposed to a threatening denounced in case of disobedience, in the next verse.

Wesley: 1Sa 12:15

Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against God's displeasure. The mistake, if we think we can evade God's justice, by shaking off his dominion. If we will not let God rule us, yet he will judge us.

JFB: 1Sa 12:1-4

This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.

JFB: 1Sa 12:5

That, by their own acknowledgment, he had given them no cause to weary of the divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift.|| 07468||1||10||0||@@HE REPROVES THE PEOPLE FOR INGRATITUDE.==== (1Sa 12:6-16)

JFB: 1Sa 12:5

The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely desired, their conduct was highly displeasing to their heavenly King; nevertheless, if they remained faithful to Him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the divine displeasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place.

JFB: 1Sa 12:11

The Septuagint reads "Barak"; and for "Samuel" some versions read "Samson," which seems more natural than that the prophet should mention himself to the total omission of the greatest of the judges. (Compare Heb 11:32).

Clarke: 1Sa 12:1

And Samuel said - It is very likely that it was at this public meeting Samuel delivered the following address; no other time seems to be given for it, and this is the most proper that could be chosen.

Clarke: 1Sa 12:2

My sons are with you - It is generally agreed that these words intimate that Samuel had deprived them of their public employ, and reduced them to a level with the common people

Clarke: 1Sa 12:2

Have walked before you from my childhood - He had been a long, steady, and immaculate servant of the public.

Clarke: 1Sa 12:3

Witness against me - Did ever a minister of state, in any part of the world, resign his office with so much self-consciousness of integrity, backed with the universal approbation of the public? No man was oppressed under his government, no man defrauded! He had accumulated no riches for himself; he had procured none for his friends; nor had one needy dependant been provided for out of the public purse. He might have pardoned his own sons, who had acted improperly, before he quitted the government; but though he was the most tender of parents, he would not, but abandoned them to national justice, with only a tacit solicitation of mercy: Behold, my sons are with you! They have acted improperly; I deprived them of their authority; they are amenable to you for their past conduct; I have walked uprightly and disinterestedly among you; they have not followed my steps: but can you forgive them for their father’ s sake? As a minister of justice, he abandons them to their fate; as a tender father, he indirectly and modestly pleads for them on the ground of his own services. Had he not acted thus in both these relations, he would have been unworthy of that character which he so deservedly bears.

Clarke: 1Sa 12:4

They said, Thou hast not defrauded - Of what minister or governor can any nation under heaven say such things?

Clarke: 1Sa 12:7

Now therefore stand still - I have arraigned myself before God and you; I now arraign you before God.

Clarke: 1Sa 12:8

The Lord sent Moses and Aaron - He shows them that through all their history God had ever raised them up deliverers, when their necessities required such interference.

Clarke: 1Sa 12:9

The hand of Sisera - See these transactions in the book of Judges, Jdg 4:2 (note).

Clarke: 1Sa 12:11

Jerubbaal - That is, Gideon. And Bedan: instead of Bedan, whose name occurs nowhere else as a judge or deliverer of Israel, the Septuagint have Barak; the same reading is found in the Syriac and Arabic. The Targum has Samson. Many commentators are of this opinion; but Calmet thinks that Jair is intended, who judged Israel twenty-two years, Jdg 10:3. Instead of Samuel the Syriac and Arabic have Samson; and it is most natural to suppose that Samuel does not mention himself in this place. St. Paul’ s authority confirms these alterations: The time would fail me, says he, to tell of Gideon, of Barak, of Samson, of Jephthah, of David, etc.

Clarke: 1Sa 12:12

When ye saw that Nahash - This was not the first time they had demanded a king; see before, 1Sa 8:5. But at the crisis mentioned here they became more importunate; and it was in consequence of this that the kingdom was a second time confirmed to Saul. Saul was elected at Mizpeh, he was confirmed at Gilgal.

Clarke: 1Sa 12:14

If ye will fear the Lord, etc. - On condition that ye rebel no more, God will take you and your king under his merciful protection, and he and his kingdom shall be confirmed and continued.

Clarke: 1Sa 12:16

This great thing - This unusual occurrence.

Defender: 1Sa 12:11

Bedan is evidently recognized here as one of the most important judges, yet his name is nowhere mentioned in the book of Judges. There was a judge named Abdon, however (Jdg 12:13-15), for which "Bedan" might be a variant spelling. Also, it is possible that a copyist error might have inadvertently written "Bedan" for "Barak," since the Hebrew characters for the two names are quite similar. Another possibility is that Samson, of the tribe of Dan, might be called "Bedan" (or "Ben-Dan," "Son of Dan")."

Defender: 1Sa 12:13

The people finally had the king they had desired. Over three centuries earlier, Moses had predicted that the time would come that they would do exactly this (Deu 17:14-20)."

TSK: 1Sa 12:1

Behold : 1Sa 8:5-8, 1Sa 8:19-22

have made : 1Sa 10:1, 1Sa 10:24, 1Sa 11:14, 1Sa 11:15

TSK: 1Sa 12:2

walketh : 1Sa 8:20; Num 27:17

I am old : 1Sa 8:1, 1Sa 8:5; Psa 71:18; Isa 46:3, Isa 46:4; 2Ti 4:6; 2Pe 1:14

my sons : 1Sa 2:22, 1Sa 2:29, 1Sa 3:13, 1Sa 3:16, 1Sa 8:3

I have walked : 1Sa 3:19, 1Sa 3:20

TSK: 1Sa 12:3

his anointed : 1Sa 12:5, 1Sa 10:1, 1Sa 24:6; 2Sa 1:14-16; Mat 22:21; Rom 13:1-7

whose ox : Num 16:15; Act 20:33; 2Co 12:14; 1Th 2:5, 1Th 2:10; 1Pe 5:2

bribe : Heb. ransom

blind mine eyes : or, that I should hide mine eyes at him, Exo 23:8; Deu 16:19

I will : Exo 22:4; Lev 6:4; Luk 19:8

TSK: 1Sa 12:4

Psa 37:5, Psa 37:6; Dan 6:4; 3Jo 1:12

TSK: 1Sa 12:5

The Lord : Job 31:35-40, Job 42:7

his anointed : 1Sa 26:9

ye have : Joh 18:38; Act 23:9, Act 24:16, Act 24:20; 1Co 4:4; 2Co 1:12

in my hand : Exo 22:4; Psa 17:3

TSK: 1Sa 12:6

It is the Lord : Exo 6:26; Neh 9:9-14; Psa 77:19, Psa 77:20, 78:12-72, Psa 99:6, Psa 105:26, Psa 105:41; Isa 63:7-14; Hos 12:13; Mic 6:4

advanced : or, made

TSK: 1Sa 12:7

reason : Isa 1:18, Isa 5:3, Isa 5:4; Eze 18:25-30; Mic 6:2, Mic 6:3; Act 17:3

righteous acts : Heb. righteousnesses or benefits, Jdg 5:11

to : Heb. with

TSK: 1Sa 12:8

Jacob : Gen 46:5-7; Num 20:15; Act 7:15

cried : Exo 2:23, Exo 2:24, Exo 3:9

sent Moses : 1Sa 12:6; Exo 3:10, Exo 4:14-16, Exo 4:27-31, Exo 6:26

brought : Exo 12:51, Exo 14:30, Exo 14:31

made them : Jos 1:2-4, Jos 1:6, Jos 3:10-13; Psa 44:1-3, Psa 78:54, Psa 78:55, Psa 105:44

TSK: 1Sa 12:9

forgat : Deu 32:18; Jdg 3:7; Psa 106:21; Jer 2:32

he sold : Deu 32:30; Jdg 2:14, Jdg 3:8, Jdg 4:2; Isa 50:1, Isa 50:2

of the Philistines : Jdg 10:7, Jdg 13:1

into the : Jdg 3:12; Isa 63:10

TSK: 1Sa 12:10

And they : 1Sa 7:2; Jdg 3:9, Jdg 3:15, Jdg 4:3, Jdg 6:7, Jdg 10:10, Jdg 10:15; Psa 78:34, Psa 78:35, Psa 106:44; Isa 26:16

Baalim : Jdg 2:13, Jdg 3:7

deliver : Jdg 10:15, Jdg 10:16; Isa 33:22; Luk 1:74, Luk 1:75; 2Co 5:14, 2Co 5:15

TSK: 1Sa 12:11

Jerubbaal : Jdg 6:14, Jdg 6:32, Jdg 8:29, Jdg 8:35

Bedan : Bedan, whose name occurs no where else as a judge of Israel, Bp. Patrick and others suppose to be a contraction of ben Dan , ""the son of Dan;""by which they suppose Samson is meant, as the Targum reads. The LXX, Syriac, and Arabic, however, instead of Bedan read Barak; and the two latter versions, instead of Samuel have Samson. These readings are adopted by Houbigant, and appear to be genuine; for it is not probable that Samuel would enumerate himself. Judg. 13:1-16:31

Jephthah : Judg. 11:1-33

Samuel : 1Sa 7:13

TSK: 1Sa 12:12

Nahash : 1Sa 11:1, 1Sa 11:2

Nay : 1Sa 8:3, 1Sa 8:5, 1Sa 8:6, 1Sa 8:19, 1Sa 8:20; Jdg 9:18, Jdg 9:56, Jdg 9:57

when the Lord : 1Sa 8:7, 1Sa 10:19; Gen 17:7; Exo 19:5, Exo 19:6; Num 23:21; Jdg 8:23; Psa 74:12; Isa 33:22; Hos 13:10

TSK: 1Sa 12:13

behold : 1Sa 10:24, 1Sa 11:15

whom ye : 1Sa 8:5, 1Sa 9:20

have desired : Psa 78:29-31; Hos 13:11; Act 13:21

TSK: 1Sa 12:14

If ye will : Lev 20:1-13; Deu 28:1-14; Jos 24:14, Jos 24:20; Psa 81:12-15; Isa 3:10; Rom 2:7

commandment : Heb. mouth

continue : Heb. be after

TSK: 1Sa 12:15

But if ye : Lev. 26:14-30; Deut. 28:15-68; Jos 24:20; Isa 1:20, Isa 3:11; Rom 2:8, Rom 2:9

against : 1Sa 12:9

TSK: 1Sa 12:16

stand : 1Sa 12:7, 1Sa 15:16; Exo 14:13, Exo 14:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 12:2

My sons are with you - Possibly, however, a tinge of mortified feeling at the rejection of himself and his family, mixed with a desire to recommend his sons to the favor and goodwill of the nation, is at the bottom of this mention of them.

Barnes: 1Sa 12:3

His anointed - i. e., king Saul. The title Messiah, Χριστὸς Christos , unctus, or anointed, had been given to the High Priests (Lev 4:3 : compare also 1Sa 2:10, 1Sa 2:35); but this is the earliest instance of an actual king of Israel bearing the title of God’ s Christ, and thus typifying the true Messiah or Christ of God.

Any bribe - literally, a "ransom,"the fine paid by a criminal in lieu of bonds or death Exo 21:30, applied to the bribe paid to an unjust judge to induce him to acquit the guilty. (Compare Amo 5:12.)

To blind ... - See the margin. The phrase is used of one who averts his eyes, as refusing assistance, or as showing contempt, or, as here, as winking at what is wrong.

Barnes: 1Sa 12:6

Advanced - In the sense of appointing them to their office. It is, literally, "made"(see the margin; 1Ki 12:31; Heb 3:2). Samuel’ s purpose is to impress the people with the conviction that Yahweh was their God, and the God of their fathers; that to Him they owed their national existence and all their national blessings, and that faithfulness to Him, to the exclusion of all other worship 1Sa 12:21 was the only safety of the newly-established monarchy. Observe the constant reference to the Exodus as the well-known turning-point of their national life (see 1Sa 4:8; 1Sa 6:6).

Barnes: 1Sa 12:9

According to the present arrangement of the Book of Judges, and the common chronology, the oppression of Sisera must have occurred about 200 years after the entrance into Canaan. But Samuel here places it as the first great servitude, before that under Eglon king of Moab, or that from which Shamgar delivered them. And this is in accordance with the internal evidence of the Book of Judges itself. It is also the order of Jdg 10:11, except that there the Ammonites Jdg 3:13 are placed before the Philistines.

Barnes: 1Sa 12:11

Bedan - No such name occurs among the Judges who delivered Israel. Some versions and commentators read "Barak,"the form of the letters of both words being in Hebrew somewhat similar.

And Samuel - There is nothing improper or out of place in Samuel mentioning his own judgeship. It had supplied a remarkable instance of God’ s deliverance 1Sa 7:12-15; and, as it was the last as well as one of the very greatest deliverances, it was natural he should do so. The passage in Heb 11:32 is quite as favorable to the mention of Samuel here as to that of "Samson,"which some propose to read instead of "Samuel."

Poole: 1Sa 12:1

Samuel said this to all Israel whilst they were assembled together in Gilgal. And this is another instance of Samuel’ s great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, whilst Saul was raw, and weak, and unsettled in his kingdom, and in the people’ s hearts, lest through their accustomed levity they should as hastily cast off their king as they had passionately desired him, and so add one sin to another; and therefore he chooseth this season for it; partly because Saul’ s kingdom was now confirmed and illustrated by an eminent victory, and so the danger of rejecting him was out of doors; which circumstance was also considerable for Samuel’ s vindication, that it might appear that his following reproof did not proceed from any selfish respects or desires, which he might be supposed to have of retaining the power in his own hands, but merely from the conscience of his duty, and a sincere desire of all their good: and partly because the people rejoiced greatly , as is said in the next foregoing verse; and upon this occasion applauded themselves for their desires of a king; and interpreted the success which God had now given them, as a Divine approbation of those desires; whereby they were like to be hardened in their impenitency, and might be drawn to many other inconveniencies. Samuel therefore thinks fit to temper their excessive joys, and to excite them to that repentance and holy fear which he saw wanting in them, and which he knew to be absolutely necessary, to prevent the curse of God upon their new king, and the whole kingdom.

Poole: 1Sa 12:2

Walketh before you goeth out and cometh in before you, i.e. ruleth over you, as that phrase signifies, Num 27:17 Deu 31:2 2Ch 1:10 . To him I have fully resigned all my power and authority, and do hereby renounce it, and own myself for a private person, and one of his subjects.

I am old and gray-headed and therefore unable to bear the burden of government, and feel myself greatly at ease to see it cast upon other shoulders; and therefore do not speak what I am about to say from envy of Saul’ s advancement, or from discontent at the diminution of my own power.

My sons are with you or among you, in the same stake and place, private persons, as you are; if they have injured any of you in their government, as you once complained, the law is now open against them; any of you may accuse them, your king can punish them; I do not intercede for them, I have neither power nor will to keep them from receiving the just fruits of their misdemeanours.

I have walked before you i.e. been your guide and governor, partly as a prophet, and partly as a judge.

Poole: 1Sa 12:3

Witness against me I here present myself before the Lord, and before your king, being ready to give an account of all my administrations, and to make satisfaction for any injuries that I have done. And this protestation Samuel makes of his integrity, not out of ostentation or vain-glory; but partly, for his own just vindication, that the people might not hereafter, for the defence of their own irregularities, reproach his government; partly, that being publicly acquitted from all faults in his government, he might more freely and boldly reprove the sins of the people, and particularly that sin of theirs in desiring a king, when they had so little reason for it, and they had so just a governor, from whom they might have promised themselves an effectual redress of his sons’ mal-administrations, if they had acquainted him therewith; and partly, that by his example he might tacitly admonish Saul of his duty, and prevent his misunderstanding of what he had formerly said, 1Sa 8:11 &c., and mistake that for the rule of his just power, which was only a prediction of his evil practices.

Whom have I oppressed? whom have I wronged, either by fraud and false accusation, or by might and violence?

Any bribe Heb. price of redemption , given to redeem an unjust and lost cause or person from that righteous sentence which they deserved.

To blind mine eyes therewith that I should not discern what was right and just, or dissemble it, as if I did not see it. Or, that I should hide or cover mine eyes (i.e. wilfully wink at the plain truth) for it , i.e. for the bribe; or, for him , i.e. for his sake. I will restore it you , or, and I will cover mine eyes for him , i.e. I will take shame to myself, and cover my face as one ashamed to look upon him.

Poole: 1Sa 12:5

The Lord is witness against you to wit, if you shall at any time hereafter reproach my government or memory. Or rather, against you , that I gave you no cause to be weary of God’ s government of you by judges, or to desire a change of the government; and thereby the blame of it wholly rests upon yourselves. But this was only insinuated, and therefore the people did not fully understand his drift in it.

Ye have not found ought i.e. any thing which I have gotten by bribery or oppression.

They answered Heb. he answered , i.e. the whole people, who are here spoken of as one person, because they answered thus with one consent.

Poole: 1Sa 12:6

That for your sakes raised, constituted, and exalted Moses and Aaron to that great power and reputation which they had, and used, to deliver you.

Poole: 1Sa 12:7

That I may reason with you: since God hath laid so great obligations upon you, let us a little consider whether you have answered them.

The righteous acts Heb. the righteousnesses , i.e. mercies or benefits; for so that word is oft used, as Psa 24:5 36:10 Pro 10:2 11:4 ; and that is the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of God’ s mercy in their deliverances.

Poole: 1Sa 12:8

In this land; in which Moses and Aaron are said to settle them; partly, because they brought them into and seated them in part of it, to wit, that without Jordan; partly, because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness, and there by their prayers to God, and counsel to them, preserved them from utter ruin, and gave command and direction from God for the distribution of the land among them, and encouraged them to enter into it by promises and assurances of success; and lastly, Moses substituted Joshua in his stead, and commanded him to carry them thither, and seat them there, which also he did.

Poole: 1Sa 12:9

They forgat the Lord i.e. they revolted from him, as it is explained, 1Sa 12:10 , and carried themselves as ungratefully and unworthily towards God, as if they had wholly forgotten his great and innumerable favours, and their infinite obligations to him.

Forgetting of God is oft put for all manner of wickedness, whereof indeed that is the true cause. See Isa 17:10 Jer 3:21 Eze 22:12 . This he saith, partly to answer all objection, That the reason why they desired a king was, because in the time of the judges they were at great uncertainties, and ofttimes exercised with sharp afflictions: to which he answereth by concession that they were so; but adds, by way of retortion, that they themselves were the cause of it, by their forgetting of God; so that it was not the fault of that kind of government, but their transgressing the rules of it; and partly to mind them that this their ungrateful carriage towards God was no new or strange thing, but an hereditary and inveterate disease, that so they might more easily believe their own guilt herein, and be more deeply humbled, both for their own and for their parents’ sins.

They fought against them to wit, with success, and subdued them.

Poole: 1Sa 12:11

Bedan is certainly one of the judges; and because there is no judge so called in the Book of Judges, it is reasonably concluded that this was one of the judges there mentioned having two names, as was very frequent. And this was either, first, Samson, as most interpreters believe, who is called Bedan , i.e. in Dan, or of Dan, or the son of Dan, one of the tribe, to signify that they had no reason to distrust that God, who could, and did, raise so eminent a saviour out of so obscure a tribe. Or, secondly, Jair the Gileadite, of whom Jud 10:3 ; which may seem best to agree, first, With the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, With other scriptures; for among the sons of a more ancient and a famous Jair, of whom see Num 32:41 , we meet with one called Bedan, 1Ch 7:17 , which name seems here given to Jair the judge, to distinguish him from that first Jair. Thirdly, With he following words, which show that this Bedan was one of those judges who

delivered them out of the hand of their enemies an every side and made them to dwell safely ; which seems not so properly to agree to Samson, who did only begin to deliver Israel out of the hand of the Philistines , as was foretold of him, Jud 13:5 , as to Jair, who kept them in peace and safety, in the midst of all their enemies, as may be gathered from Jud 10:3-6 ; and so did all the rest of the judges here mentioned.

And Samuel he speaks of himself in the third person, which is frequent in the Hebrew tongue, as Gen 4:23 Psa 132:1,10,11 Da 1:6 Isa 1:1 . And he mentions himself not through vain ostentation, but for his own just and necessary vindication, and for the justification and enforcement of his following reproof, to show that he had not degenerated from his predecessors, nor had been so inconsiderable and unprofitable to them, as to give them any occasion to contrive or desire this change of government in his days.

Ye dwelled safe so that it was no necessity, but mere wantonness, that made you desire a change.

Poole: 1Sa 12:12

A king shall reign over us: See Poole "1Sa 11:1". When the Lord your God was your king, i.e. when God was your immediate King and Governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another was a manifest reproach against God, as if he were either grown impotent, or unfaithful, or unmerciful to you.

Poole: 1Sa 12:13

Whom ye have chosen: though God chose him by lot, yet the people are said to choose him; either generally, because they chose that form of government, or particularly, because they approved of God’ s choice, 1Sa 10:24 , and confirmed it, 1Sa 11:15 .

The Lord hath set a king over you he hath yielded to your inordinate desire.

Poole: 1Sa 12:14

Heb. Then shall ye be (i.e. walk, or go) after the Lord , i.e. God shall still go before you, as he hath hitherto done, as your Leader or Governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do. Sometimes this phrase of going after the Lord signifies a man’ s obedience to God; but here it is otherwise to be understood; (as it is no new thing for the same phrase in several places to be understood in quite different senses;) and it notes not a duty to be performed, but a promise of a privilege to be received upon the performance of their duty, because it is opposed to a threatening denounced in case of disobedience in the next verse.

Poole: 1Sa 12:15

Who lived under the judges; and you shall have no advantage in that point by the change of government, nor shall your kings be able to protect you against God’ s displeasure.

Poole: 1Sa 12:16

By standing he intends not the posture of their bodies, but the consistency of their minds, by serious and fixed consideration.

Haydock: 1Sa 12:1

Fathers. Septuagint, "king," ver. 25. Superiors (Worthington) are often styled fathers. Syriac, &c., "as upon your fathers," (Calmet) which is adopted by the Protestants, "as it was against," &c. (Haydock)

Haydock: 1Sa 12:1

You. He speaks with the authority of a prophet, (Calmet) and takes this opportunity to draw from the whole people a confession of his integrity, that the kings might follow the pattern which he had set them. (Haydock)

Haydock: 1Sa 12:2

Goeth, as your leader, according to your request. I am like a private man, (Calmet) willing to submit to his and the people's judgment, (Haydock) though it could not be required. (Menochius) ---

Grey-headed. This he might be at the age of sixty, which most chronologers allow him, (Haydock) as he had been at the head of affairs from his early years, in most difficult times. (Tirinus) ---

With you. As soon as I heard of your complaints, I deprived them of their power, so that you cannot blame me from their misconduct. If they were guilty, they may stand their trial before the king. (Calmet)

Haydock: 1Sa 12:3

Anointed, "Christ," as the anointing of kings prefigured that of the Messias, which, in Hebrew, has the same import as the word Greek: christos has in Greek. (Calmet) ---

Wronged. Literally, "by calumny," or by any other mode of oppression. (Haydock) ---

Despise. Hebrew, "hide my eyes," through confusion. (Calmet) ---

Protestants, "to blind my eyes therewith." (Haydock) ---

Septuagint have read nalim, "shoes," instead of anlim. (Calmet) ---

"Have I taken from the hand of any one a preset, to render me favourable, so much as a shoe? ( upodema, or latchet) answer against me," &c. (Haydock)

Haydock: 1Sa 12:6

Made, and appointed them to rule the people, Jeremias xxxvii. 15. (Le Clerc) ---

Egypt. Septuagint add, "is witness;" and some Latin copies have, "is present." (Calmet)

Haydock: 1Sa 12:7

Stand up, like people cited to the bar. Having undergone his own trial with applause, Samuel shews that the people will not come off so well at the tribunal of God, whom they had treated with greater disrespect, injustice, and ingratitude than they had himself, as he convinced them by an astonishing and terrible storm. (Haydock) ---

Kindness. Septuagint, "justice," as the same Hebrew word implies both. God had treated his people with mercy and with justice (Calmet) alternately. (Haydock)

Haydock: 1Sa 12:9

Hasor. See Judges iv. 1. ---

Moab. Jephte delivered the people from the hands of the Ammonites, who claimed all that country, Judges xi. 15. Eglon had been slain by Aod, before the Chanaanites enslaved Israel. (Calmet)

Haydock: 1Sa 12:11

Jerobaal and Badan. That is, Gedeon and Samson, called here Badan or Bedan, because he was of Dan. (Challoner) (Chaldean, &c.) (Worthington) ---

Others think that Jair, (Judges x. 3.; Junius, Usher,) or, according to the Septuagint, "Barac," are designated. Jair was a descendant of one Bedan, 1 Paralipomenon ii. 21. (Calmet) ---

But we do not read that Jair performed any great exploit. (Haydock) ---

Samuel. He speaks of himself as of any other man: as the interests of God were not to be betrayed by an unseasonable modesty. (Calmet) ---

Josephus only specifies Jephte and Gedeon. (Haydock) ---

The Israelites thought that they could dispose things better than God had done under the judges; and hence their sin is so often repeated. (St. Gregory) (Worthington)

Haydock: 1Sa 12:13

Desired. St. Augustine (in Psalm li.) considers this as a kind of sarcasm. (Calmet) ---

You will see what advantages you will derive from your choice. (Menochius)

Haydock: 1Sa 12:14

Of the Lord, causing him to look upon you and treat you with indignation. (Calmet) ---

Septuagint, "and do not contend with the mouth," or against the orders of the Lord, which cannot fail to excite his displeasure. (Menochius) ---

If you prove faithful under this new form of government, though it be less agreeable to God, he will still protect you. (Haydock)

Gill: 1Sa 12:1

And Samuel said unto all Israel,.... When assembled at Gilgal, after they had recognized Saul as their king, and he was established in the kingdom, and while in the midst of their mirth and joy:

behold, I have hearkened unto your voice in all that ye have said unto me; respecting the affair of a king, to which it must be limited, as appears by what follows; otherwise it is possible, in some things they might apply to him about, he did not think fit to hearken to them, and grant their request, or speak for them:

and have made a king over you; that is, had by the direction and appointment of God chosen one by lot, anointed and declared him king; for it was the Lord alone, that, properly speaking, made him a king.

Gill: 1Sa 12:2

And now, behold, the king walketh before you,.... He invested with his office, and in the exercise of it, and goes in and out as the captain, commander, and leader of the people; it is expressive of his being in the full possession of regal power and authority, and therefore Samuel might speak the more freely, as he could not be thought to have any hope and expectation of being reinstated in his government, or to have parted with it with any regret; and he wisely took this opportunity of reproving the people for their sin of desiring a king, when Saul was settled and established in his kingdom, and when they were in the midst of all their mirth and jollity, who might, from the success that had attended this first adventure of their king, conclude that they had done a right and good thing in requesting to have one:

and I am old, and grey headed; and so unfit for government, and very willing to be eased of the burden of it: he must surely be more than fifty two years of age, as the Jews generally say he was, since it is not usual at such an age to be grey headed; see Gill on 1Sa 8:1; however, on this account he merited reverence and respect, and demanded attention:

and, behold, my sons are with you; as private persons in the condition of subjects, making no pretension to government; and if they had committed anything criminal, they were open to the law, and might be charged, and tried, and treated according to their deserts; and there they were, and might be asked what questions they thought proper with respect to what they knew of his conduct; and to be hostages or bail for him, if they could prove anything against him; or to be taken to make satisfaction for any injuries committed by him:

and I have walked before you from my childhood unto this day; his manner of and conversation from his infancy to this time was well known to them, and he had spent all his days in the service of God, and for the good of Israel.

Gill: 1Sa 12:3

Behold, here I am,.... No longer the supreme governor, but a subject, and accountable for any misdemeanour charged upon me, and to which I am ready to give answer, being now at your bar to be tried and judged before you:

witness against me before the Lord, and before his anointed; signifying, that if they had anything to lay to his charge, that they would produce it, and give proof and evidence of it in the presence of God, in whose name they met, and of Saul, anointed king, and supreme judge and ruler of the nation:

whose ox have I taken? by force to employ in his own service in ploughing his ground, or treading out his corn:

or whose ass have I taken? to ride about on in his circuit, or to carry any burden for him:

or whom have I defrauded? of their money or goods, by any artifice circumventing and cheating them:

whom have I oppressed? struck, beaten, broken, or caused to be so used wrongfully; to whose person have I been injurious any more than to their property? Some derive the word from a root which signifies favour and goodwill, and interpret it as some of the Rabbins do, of his not taking money of persons with their goodwill; or rather, that he had done nothing as a judge for favour and affection, but had acted the upright part, without regard to rich or poor, friends or foes:

or of whose hand have I received any bribe to blind mine eyes therewith? his meaning is, that he had never taken a gift or present from any person to favour his cause, that was to be brought before him, and give it for him right or wrong; to connive at any injury he had done, or to turn away his eyes from seeing where the justice of the cause lay; or that he had not received money to spare the life of a criminal that deserved to die; for the word used for a bribe signifies a ransom price, see Deu 16:19.

and I will restore it to you; the ox or ass, money or goods, gifts and presents, or bribes taken, or make compensation for any injury done to the persons or estates of men. Some render it, "I will answer you" ^f, or give in an answer to any such charges when exhibited.

Gill: 1Sa 12:4

And they said,.... One in the name of the rest, or they all cried out as one man:

thou hast not defrauded us, nor oppressed us; had done them no wrong, neither privately nor publicly, by fraud or by force:

neither hast thou taken ought of any man's hand; as a gift, present, or bribe, to fit your his cause. Some would infer hence that be took nothing of them for his support and maintenance, and that he lived upon his own substance; but that is not likely or reasonable; it was but just that they should support him and his family suitably to his character as a judge, whose whole life was spent in their service.

Gill: 1Sa 12:5

And he said unto them, the Lord is witness against you, and his anointed is witness this day,.... Should they hereafter reproach and vilify him, and charge him with any acts of corruption, injustice, and violence:

that ye have not found ought in my hand; that they had nothing to accuse him of and charge him with throughout his whole administration, but had asserted his innocence and integrity, had honourably acquitted him, and given him a fair character: and they answered, he is witness; the omniscient God is a witness against us, should we depart from this testimony, and Saul, the Lord's anointed, is a witness that we have fully cleared thee from any imputations of maladministration. The word is singular, he "said" or answered ^g, that is, Israel said, the whole body of the people, they all replied as one man: the reason why Samuel made such a speech at this time, when he resigned his government to Saul, was not only to secure his own character, but to suggest to Saul how he should rule and govern according to his example; and that having established his own character, he could the more freely, and with the better grace, reprove the people for their sin, as in some following verses.

Gill: 1Sa 12:6

And Samuel said unto the people,.... Having cleared and established his own character, he proceeds to lay before the people some of the great things God had done for them formerly, and quite down to the present time, the more to aggravate their ingratitude in rejecting God as their King:

it is the Lord that advanced Moses and Aaron; raised them from a low estate, the one in a foreign country in Midian, the other in bondage in Egypt, to be deliverers, guides, and governors of his people Israel. Kimchi thinks this refers to what goes before, and that the sense is, that God, that raised Moses and Aaron to great honour and dignity, was a witness between him and the people; in which he is followed by some Christian interpreters. Ben Gersom makes mention of the same, but rather approves of the connection of the words with what follows, as does Abarbinel, and is doubtless most correct; the Targum is,"who hath done mighty things by the hands of Moses and Aaron:"

and that brought your fathers up out of the land of Egypt; when they were in bondage there, and that by the means of Moses and Aaron, by whose hands he wrought signs and wonders and inflicted plagues on the Egyptians, which made them willing at last to let Israel go.

Gill: 1Sa 12:7

Now therefore stand still,.... Keep your place, and do not as yet break up the assembly, but wait a little longer patiently, and with reverence and attention hearken to what I have further to say:

that I may reason with you before the Lord; as in his presence; and which he observes to command the greater awe upon their mind, and the greater regard to the subject of his discourse and resolutions; which would be:

of all the righteous acts of the Lord, which he did to you and to your fathers; not only in a way of judgment delivering them into the hands of their enemies, when they sinned against him, but rather in a way of mercy and kindness in delivering them out of their hands.

Gill: 1Sa 12:8

When Jacob was come into Egypt,.... With his family to see his son Joseph, and dwelt there; or rather the posterity of Jacob are meant, who settled in Egypt, and continued there many years, and at length were oppressed by the Egyptians, and brought into hard bondage:

and your fathers cried unto the Lord; by reason of their bondage, for help and deliverance:

then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt; after various messages carried by them from the Lord to Pharaoh king of Egypt, and after many signs and wonders wrought by them, by which the heart of that king was at last brought to consent to their dismission:

and made them dwell in this place; the land of Canaan; they conducted them through the Red sea, guided them through the wilderness, and accompanied them, especially Moses, to the borders of the land of Canaan; for neither of them went into it, but died before the people's entrance there. Joshua, the successor of Moses, of whom Samuel makes no mention, introduced Israel into it, conquered the land for them, and settled them in it; though Moses and Aaron, as they were the instruments of bringing them out of Egypt, were the cause, by conducting them through the wilderness, and by their prayers, counsels, and instructions, of their entrance into and settlement in it: besides, Moses appointed Joshua in his stead, and ordered him to lead the people there, and directed to the division of the land among them, yea, two tribes and an half were settled by him on the other side Jordan; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read in the singular number, "he made them dwell, that is, the Lord".

Gill: 1Sa 12:9

And when they forgat the Lord their God,.... The worship of the Lord their God, as the Targum; that is, they fell into idolatry, which is a plain instance and proof of forgetfulness of God; for such that neglect his worship, and serve idols, may be truly said to forget him:

he sold them into the hand of Sisera, captain of the host of Hazor; who was general of the army of Jabin king of Canaan, who reigned in Hazor, Jdg 4:2, where they are said to be sold into the hands of Jabin, here into the hands of Sisera; because it is highly probable he was sent against them by Jabin, and subdued them, as he afterwards was sent by him, when they rebelled against him, and were delivered out of his hand:

and into the hand of the Philistines: as they were in and before the times of Samson, Jdg 13:1.

and into the hand of the king of Moab; as in the times of Ehud, Jdg 3:14, the exact order of these things is not observed:

and they fought against them; the king of Moab, Sisera, and the Philistines, and overcame them, and so they fell into their hands.

Gill: 1Sa 12:10

And they cried unto the Lord,.... When in the hands of their enemies, and in bondage to them, and cruelly oppressed by them:

and said, we have sinned; the word for "said" is in the Cetib, or written text, singular, and in the Keri, or marginal reading, plural; and may signify, that everyone of them had a sense of their sin, and made acknowledgment of it; their confession was universal, as their sin was:

because we have forsaken the Lord; the Word of the Lord, as the Targum:

and have served Baalim and Ashtaroth; See Gill on Jdg 2:11; see Gill on Jdg 2:13.

but now deliver us out of the hand of our enemies, and we will serve thee; they did not ask for a king to go before them, and fight their battles, as they did now, but applied to the Lord for deliverance, promising to serve him as their King and their God.

Gill: 1Sa 12:11

And the Lord sent Jerubbaal,.... Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge, Jdg 6:32.

and Bedan; if this was one of the judges, he must have two names, or is one that is not mentioned in the book of Judges; the Targum interprets it of Samson; so Jerom ^h, for the word may be rendered "in Dan"; one in Dan, who was of the tribe of Dan, as Samson was; and it was in the camp of Dan the Spirit of God first came upon him; and Kimchi observes that it is the same as Bendan, the son of Dan, that is, a Danite; and though he was after Jephthah, yet is set before him, because he was a greater man than he; and this way go the generality of Jewish writers ⁱ; but a man of this name being among the posterity of Manasseh, 1Ch 7:17. Junius, and who is followed by others, thinks that Jair is meant, and is so called to distinguish him from a more ancient Jair, the son of Manasseh, and with whom the order of the judges better agrees, see Num 32:41 but the Septuagint, Syriac, and Arabic versions read Barak; and he may rather be thought to be meant, because he was the instrument of delivering Israel out of the hand of Sisera, the captain of the host of Hazor before mentioned, 1Sa 12:9 and agrees with the words of the apostle, Heb 11:32, who mentions those judges much in the same order:

and Jephthah, and Samuel; meaning himself, who was the last of the judges, and who speaks of himself as of a third person, as Lamech does, Gen 4:23 and this he did not out of ostentation, but to observe that God had made him an instrument of delivering them out of the hand of the Philistines, which must be fresh in their memory, as he had made use of others before him, when he sent judges, and not kings, and therefore they had no need to ask a king. The Syriac and Arabic versions read Samson instead of Samuel, and which also agrees best with Heb 11:32.

and delivered you out of the hands of your enemies on every side; not the judges, but the Lord; for the word for "delivered" is of the singular number:

and ye dwelled safe; in the greatest security and confidence, without any fear of enemies, having God their King in the midst of them, and stood in no need of any other king to protect and defend them.

Gill: 1Sa 12:12

And when ye saw that Nahash the king of the children of Ammon came against you,.... Or "but yet" ^k; however, notwithstanding though the Lord had been so kind and gracious to them, as to raise up judges one after another to deliver them, when they cried unto him, yet when they perceived that Nahash the Ammonite was preparing to make war with them, instead of applying to the Lord for his protection, they desired to have a king to go before them, and fight their battles, as follows: nay,

but a king shall reign over us; though Samuel told them they had no need of one:

when the Lord your God was your King; and would protect and defend them, if they applied to him, and would put their trust in him; and he himself Samuel was their judge, and would be their general and commander, and they had experience of success under him to the utter destruction of their enemies, 1Sa 7:10 and yet, notwithstanding all this, they insisted upon it to have a king. According to Abarbinel, this preparation of Nahash to war with them was after they had asked for a king, and was a punishment of them for their request; and yet they repented not of it, but in effect said, though Nahash, and all the enemies in the world come against us, we will not go back from our request, but insist on it, that we have a king to reign over us; such was their obstinacy and perverseness.

Gill: 1Sa 12:13

Now therefore behold the king whom ye have chosen, and whom ye have desired,.... For though God chose their king for them, it was at their request; they chose to have a king, and desired one, and they approved of and consented to, and confirmed the choice he had made, and so it was in effect their own:

and, behold, the Lord hath set a king over you; he gratified them in their desires; though he did not suffer them to make themselves a king, he suffered them to have one, and he gave them one; this power he reserved to himself of setting up and pulling down kings at his pleasure.

Gill: 1Sa 12:14

If ye will fear the Lord, and serve him, and obey his voice,.... All worship and service of God, and obedience to his word and ordinances, should spring from fear and reverence of him; and therefore the whole of worship, both external and internal, is sometimes expressed by the fear of the Lord:

and not rebel against the commandment of the Lord; break it, and thereby exasperate him, and provoke him to wrath and bitterness:

then shall both ye, and also the king that reigneth over you, continue following the Lord your God; the Targum is,"after the worship of the Lord your God;''which was their duty to do, and is expressed in the preceding clauses; and this therefore is rather a promise of some benefit and privilege to their duty, and to encourage them to it, since it stands opposed to the threatening of punishment in the next verse; and the words in the original are, "then shall ye &c. be after the Lord your God" ^l: that is, though they had in effect rejected the Lord from being their King, by asking and having one; yet notwithstanding, if they and their king were obedient to the commands of the Lord, he would not cast them off; but they should follow him as their guide, leader, and director, and he would protect and defend them as a shepherd does his sheep that follow after him; so Jarchi takes it to be a promise of long life and happiness to them and their king,"ye shall be established to length of days, both ye and the king.''

Gill: 1Sa 12:15

But if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord,.... They and their king, by sinning, disregarding his precepts, both affirmative and negative:

then shall the hand of the Lord be against you; by sending some judgments upon them, as famine, sword, or pestilence, particularly captivity and subjection to their enemies:

as it was against your fathers; who had no king; and it is suggested that their case, who had one, would be no better than theirs; their king would not be able to save them from the hand of God: the words in the original are, "and against your fathers" ^m; which is interpreted in the Talmud ⁿ of their fathers dead, and in their graves, and of their enemies digging them up, and taking them out in contempt; but much better, by Kimchi, of their kings, who are, or should be, fathers of their subjects, as Augustus Caesar was called the father of his; and so the Septuagint version renders it, "and upon their king"; signifying that both they and their king should feel the weight of the hand of the Lord, if they rebelled against him.

Gill: 1Sa 12:16

Now therefore stand,.... Which does not so much respect the position of their bodies as the fixed attention of their minds:

and see this great thing which the Lord will do before your eyes; meaning the storm of thunder and rain which presently followed; which coming at a time when such things were not usual, and on a day when there was no appearance or likelihood of anything of this kind, and suddenly, at once, upon the prayer of Samuel, it was no less than a miracle, and might be called a "great thing", new and unheard of, and the pure effect of almighty power.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 12:1

¹ tn Heb “Look, I have listened to your voice.”

² tn Heb “to all which you said to me.”

³ tn Heb “and I have installed a king over you.”

NET Notes: 1Sa 12:3

¹ tn Heb “anointed [one].”

² tn The words “tell me” are supplied in the translation for stylistic reasons.

NET Notes: 1Sa 12:5

¹ tn Heb “anointed [one].”

² tn Heb “that you have not found anything in my hand.”

NET Notes: 1Sa 12:6

¹ tn Heb “fathers” (also in vv. 7, 8).

NET Notes: 1Sa 12:7

¹ tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”

² tn Heb “all the just actions which he has done with you and with your fathers.”

NET Notes: 1Sa 12:9

¹ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

² map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

³ tn Heb “captain of the host of Hazor.”

NET Notes: 1Sa 12:10

¹ tn Heb “and said.”

² tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

³ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

NET Notes: 1Sa 12:11

¹ sn Jerub-Baal (יְרֻבַּעַל) is also known as Gideon (see Judg 6:32). The Book of Judges uses both names for him.

² tc The MT has “Bedan” (בְּדָן) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

³ tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub-Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”

NET Notes: 1Sa 12:14

¹ tn Heb “and you listen to his voice.”

² tn Heb “the mouth of the Lord.” So also in v. 15.

³ tn The words “all will be well” are supplied in the translation for stylistic reasons.

NET Notes: 1Sa 12:15

¹ tn Heb “listen to the voice of.”

² tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.

Geneva Bible: 1Sa 12:1

And Samuel said unto all Israel, Behold, I have ^{( a )} hearkened unto your voice in all that ye said unto me, and have made a king over you.

^{( a )} I have granted your petition.

Geneva Bible: 1Sa 12:2

And now, behold, the king walketh ^{( b )} before you: and I am old and grayheaded; and, behold, my sons [are] with you: and I have walked before you from my childhood unto this day.

^{( b )} To govern you in peace and war.

Geneva Bible: 1Sa 12:3

Behold, here I [am]: witness against me before the LORD, and before his anointed: ^{( c )} whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.

^{( c )} God would have this confession be a pattern for all who have any charge or office.

Geneva Bible: 1Sa 12:5

And he said unto them, The LORD [is] witness against you, and his ^{( d )} anointed [is] witness this day, that ye have not found ought in my hand. And they answered, [He is] witness.

^{( d )} Your King, who is anointed by the commandment of the Lord.

Geneva Bible: 1Sa 12:9

And when they forgat the LORD their God, he sold them into the hand of Sisera, ^{( e )} captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.

^{( e )} Captain of Jabin's host, king of Hazor.

Geneva Bible: 1Sa 12:11

And the LORD sent Jerubbaal, ^{( f )} and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.

^{( f )} That is Samson, (Jdg 13:25).

Geneva Bible: 1Sa 12:12

And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, ^{( g )} Nay; but a king shall reign over us: when the LORD your God [was] your king.

^{( g )} Leaving God to seek the help of man, (1Sa 8:5).

Geneva Bible: 1Sa 12:14

If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the commandment of the LORD, then shall both ye and also the king that reigneth over you continue ^{( h )} following the LORD your God:

^{( h )} You shall be preserved as they that follow the Lord's will.

Geneva Bible: 1Sa 12:15

But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as [it was] against your ^{( i )} fathers.

^{( i )} Meaning, the governors.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 12:1-25

1 Samuel testifies his integrity.

6 He reproves the people of ingratitude.

16 He terrifies them with thunder in harvest time.

20 he comforts them in God's mercy.

Maclaren: 1Sa 12:1-15

1 Samuel 12:1-15

The portion of Samuel's address included in this passage has three main sections: his noble and dignified assertion of his official purity, his summary of the past history, and his solemn declaration of the conditions of future well being for the nation with its new king.

I. The War With The Ammonite King Nahash,

Probably the war with the Ammonite king Nahash, which had postponed the formal inauguration of the king, had been carried on in the neighborhood of the Jordan valley; and thus Gilgal would be a convenient rendezvous. But it was chosen for other reasons also, and, as appears from 1 Samuel 10:8, had been fixed on by Samuel at his first interview with Saul. There the Covenant had been renewed, after the wanderers had crossed the river, with Joshua at their head, and it was fitting that the beginnings of the new form of the national life should be consecrated by worship on the same site as had witnessed the beginnings of the national life on the soil of the promised land. Perhaps the silent stones, which Joshua reared, stood there yet. At all events, sacred memories could scarcely fail, as the rejoicing crowd, standing where their fathers had renewed the Covenant, saw the blackened ruins of Jericho, and the foaming river, now, as then, filling all its banks in the time of harvest, which their fathers had crossed with the ark, that was now hidden at Kirjath-jearim, for their guide. The very place spoke the same lessons from the past which Samuel was about to teach them.

There is just a faint trace of Samuel's disapproval of the new order in his first words. He takes care to throw the whole responsibility on the people; but, at the same time, he assumes the authoritative tone which becomes him, and quietly takes the position of superiority to the king whom he has made. 1 Samuel 11:15 seems to imply that he took no part in the rejoicings. It was Saul and all the men of Israel' who were so glad. He was still hesitant as to the issue, and obeyed the divine command with clearer insight into its purpose than the shouting crowd and the proud young king had. There is something very pathetic in the contrast he draws between Saul and himself. The king walketh before you,' in all the vigor of his young activity, and delighting all your eyes, and I am old and gray-headed,' feeble, and fit for little more work, and therefore, as happens to such worn-out public servants, cast aside for a new man. Samuel was not a monster of perfection without human feelings. His sense of Israel's ingratitude to himself and practical revolt from God lay together in his mind, and color this whole speech, which has a certain tone of severity, and an absence of all congratulation. Probably that accounts for the mention of his sons. The elders' frank statement of their low opinion of them had been a sore point with Samuel, and he cannot help alluding to it. It was not for want of possible successors in his own house that they had cried out for a king. If this be not the bearing of the allusion to his sons, it is difficult to explain; and this obvious explanation would never have been overlooked if Samuel had not been idealized into a faultless saint. The dash of human infirmity and fatherly blindness gives reality to the picture. I have walked before you from my youth unto this day.' Note the recurrence of the same expression as is applied to Saul in the former part of the verse. It is as if he had said, Once I was as he is now,--young and active in your sight, and for your service. Remember these past years. May your new fancy's record be as stainless as mine is, when he is old and gray headed!' The words bring into view the characteristic of Samuel's life which is often insisted on in the earlier chapters,--its calm, unbroken continuity and uniformity of direction, from the long-past days when he wore the little coat' his mother made him, with so many tears dropped on it, till this closing hour. While everything was rushing down to destruction in Eli's time, and his sons were rioting at the Tabernacle door, the child was growing up in the stillness; and from then till now, amid all changes, his course had been steady, and pointed to one aim. Blessed they whose age is but the fruitage of the promise of their you! Blessed they who begin as little children,' with the forgiveness of sin and the knowledge of the Father, and who go on, as young men,' to overcome the Evil One, and end, as fathers,' with the deeper knowledge of Him who is from the beginning,' which is the reward of childhood's trust and manhood's struggles!

Samuel is still a prophet, but he is ceasing to be the sole authority, and, in his conscious integrity, calls for a public, full discharge, in the presence of the king. Note that 1 Samuel 12:3 gives the first instance of the use of the name Messiah,' and think of the contrast between Saul and Jesus. Observe, too, the simple manners of these times, when ox and ass' were the wealth. They would be poor plunder nowadays. Note also the various forms of injustice of which he challenges any one to convict him. Forcible seizure of live stock, fraud, harsh oppression, and letting suitors put gold on his eyes that he might not see, are the vices of the Eastern ruler to-day, and rampant in that unhappy land, as they have been ever since Samuel's time. I think I have heard of politicians in some other countries further west than Gilgal, who have axes to grind and logs to roll, and of the wonderful effects, in many places of business, of certain circular gold discs applied to the eyes. This man went away a poor man. He does not seem to have had salary, or retiring pension; but he carried away a pair of clean hands, as the voice of a nation witnessed.

II. Cleaving To God Had Always Brought Deliverance

Having cleared himself, Samuel recounts the outlines of the past, in order to emphasize the law that cleaving to God had ever brought deliverance; departure, disaster; and penitence, restoration. It is history with a purpose, and less careful about chronology than principles. Facts are good, if illuminated by the clear recognition of the law which they obey; but, without that, they are lumber. The philosophy of history' is not reached without the plain recognition of the working of the divine will. No doubt the principles which Samuel discerned written as with a sunbeam on the past of Israel were illustrated there with a certainty and directness which belonged to it alone; but we shall make a bad use of the history of Israel, if we say,' It is all miraculous, and therefore inapplicable to modern national life.' It would be much nearer the mark to say, It is all miraculous, and therefore meant as an exhibition for blind eyes of the eternal principles which govern the history of all nations.' It is as true in Britain to-day as ever it was in Judea, that righteousness and the fear of God are the sure foundations of real national as of individual prosperity. The kingdoms of this world are not the devil's, though diplomatists and soldiers seem to think so. If any nation were to live universally by the laws of God, it might not have what the world calls national success; it would have no story of wholesale robbery, called military glory, but it would have peace within its borders, and life would go nobly and sweetly there. Happy is the people, that is in such a case: yea, happy is the people, whose God is the Lord.'

The details of Samuel's resume need not occupy much time. Note the word in 1 Samuel 12:7, reason,' or, as the Revised Version renders, plead.' He takes the position of God's advocate in the suit, and what he will prove for his client is the righteousness' of his dealings in the past. The story, says he, can be brought down to very simple elements,--a cry to God, an answer of deliverance, a relapse, punishment, a renewed cry to God, and all the rest of the series as before. It is like a repeating decimal, over and over again, each figure drawing the next after it. The list of oppressors in 1 Samuel 12:9, and that of deliverers in 1 Samuel 12:11, do not follow the same order, but that matters nothing. Clearly the facts are assumed as well known, and needing only summary reference. The new-fashioned way of treating Biblical history, of course, takes that as an irrefutable proof of the late date and spuriousness of this manufactured speech put into Samuel's mouth. Less omniscient students will be content with accepting the witness to the history. Nobody knows anything of a judge named Bedan, and the conjectural emendation Barak' is probable, especially remembering the roll-call in the Epistle to the Hebrews, where Gideon, Barak, and Jephthah appear in the same order, with the addition of Samson. The supposition that Samuel,' in this verse, is an error for Samson,' is unnecessary; for the prophet's mention of himself thus is not unnatural, in the circumstances, and is less obtrusive than to have said me.'

The retrospect here given points the lesson of the sin and folly of the demand for a king. The old way had been to cry to God in their distresses, and the old experience had been that the answer came swift and sufficient; but this generation had tried a new method, and fear of Nahash the Ammonite' had driven them to look for a man to help them. The experience of God's responses to prayer does not always wean even those who receive them from casting about for visible helpers. Still less does the experience of our predecessors keep us from it. Strange that after a hundred plain instances of His aid, the hundred and first distress should find us almost as slow to turn to Him, and as eager to secure earthly stays, as if there were no past of our own, or of many generations, all crowded and bright with tokens of His care! We are always disposed to doubt whether the power that delivered from Sisera, Philistines, and Moab, will be able to deliver us from Nahash. The new danger looks the very worst of all, and this time we must have a king. All the while Israel had God for its king. Our dim eyes cannot see the realities of the invisible world, and so we cleave to the illusions of the visible, which, at their best, are but shadows of the real, and are often made, by our weak hearts, its rival and substitute. What does the soldier, who has an impenetrable Armour to wear, want with pasteboard imitations, like those worn in a play? It is doubtful wisdom to fling away the substance in grasping at the shadow. Saul was brave, and a head and shoulders above the people, and he had beaten Nahash for them; but Saul for God is a poor exchange. Do we do better, when we hanker after something more tangible than an unseen Guide, Helper, Stay, Joy, and Peace-bringer for our hearts, and declare plainly, by our eager race after created good, that we do not reckon God by Himself enough for us?

III. Samuel's Address And Application Of The History To The Present Time.

The part of Samuel's address with which we are concerned here closes with the application of the history to the present time. The great point of the last three verses is that the new order of things has not changed the old law, which bound up well-being inseparably with obedience. They have got their king, and there he stands; but if they think that that is to secure their prosperity, they are much mistaken. There is a touch of rebuke, and possibly of sarcasm, in pointing to Saul, and making so emphatic, as in 1 Samuel 12:13, the vehemence of their anxiety to get him. It is almost as if Samuel had said, Look at him, and say whether he is worth all that eagerness. Do you like him as well, now that you have him, as you did before?' There are not many of this world's goods which stand that test The shell that looked silvery and iridescent when in the sea is but a poor, pale reminder of its former self, when we hold it dry in our hands. One object of desire, and only one, brings no disappointment in possessing it. He, and only he, who sets his hope on God, will never have to feel that he is not so satisfied with the fulfillment as with the dream.

Israel had rejected God in demanding a king; but the giver of their demand had been God, and their rejection had not abolished the divine government, nor altered one jot of the old law. They and their king were equally its subjects. There is great emphasis in the special mention of your king' as bound to obedience as much as they; and, if we follow the Septuagint reading of 1 Samuel 12:15, the mention is repeated there in the threatening of punishment. No abundance of earthly supports or objects of our love or trust in the least alters the unalterable conditions of well-being. Whether surrounded with these or stripped of all, to fear and serve the Lord and to hearken to His voice is equally the requisite for all true blessedness, and is so equally to the helper and the helped, the lover and the loved. We are ever tempted to think that, when our wishes are granted, and some dear or strong hand is stretched out for aid, all will be well; and we are terribly apt to forget that we need God as much as before, and that the way of being blessed has not changed. Those whose hearts and homes are bright with loved faces, and whose lives are guarded by strong and wise hands, have need to remember that they and their dear ones are under the same conditions of well-being as are the loneliest and saddest; and they who have none other that fighteth for' them have no less need to remember that, if God be their companion, they cannot be utterly solitary, nor altogether helpless if He be their aid.

Maclaren: 1Sa 12:13-25

1 Samuel 12:13-25

Samuel's office as judge necessarily ended when Saul was made king, but his office of prophet continued. This chapter deals with both the cessation and the continuance, giving at first his dignified, and somewhat pained, vindication of his integrity, and then passing on to show him exercising his prophetic function in exhortation, miracle, and authoritative declaration of Jehovah's will.

I. The First Point Is The Sign Which Samuel Gave.

Usually there is no rain in Palestine from about the end of April till October. Samuel was speaking during the wheat harvest, which falls about the beginning of June. We note that he volunteered the sign, and, what is still more remarkable, that he is sure that God will send it in answer to his prayer. Why was he thus certain? Because he recognized that the impulse to proffer the sign came from God. We know little of the mental processes by which a prophet could discriminate between his own thinking and God's speech, but such discrimination was possible, or there could have been no ring of confidence in the prophet's Thus saith the Lord.' Not even a Samuel among them that call upon His name' had a right to assume that every asking would certainly have an answer. It is when we ask anything according to His will' that we know that He heareth us,' and are entitled to predict to others the sure answer.

It seems a long leap logically from hearing the thunder and seeing the rain rushing down on the harvest field, to recognizing the sin of asking for a king. But the connecting steps are plain. Samuel announced the storm, he asked God to send it, it came at his word; therefore he was approved of God and was His messenger; therefore his words about the desire for a king were God's words. Again, God sent the tempest; therefore God ruled the elemental powers, and wielded them so as to affect Israel, and therefore it had been folly and sin to wish for another defender. So the result of the thunder-burst was twofold--they feared Jehovah and Samuel,' and they confessed their sin in desiring a king. They were but rude and sense-bound men, like children in many respects; their religion was little more than outward worship and a vague awe; they needed signs' as children need picture-books. The very slightness and superficiality of their religion made their confession easy and swift, and neither the one nor the other went deep enough to be lasting. The faith that is built on signs and wonders' is easily battered down; the repentance that is due to a thunderstorm is over as soon as the sun comes out again, the shallowness of the contrition in this ease is shown by two things,--the request to Samuel to pray for them, and the boon which they begged him to ask, that we die not.' They had better have prayed for themselves, and they had better have asked for strength to cleave to Jehovah. They were like Simon Magus cowering before Peter, and beseech-ina him, Pray ye for me to the Lord, that none of the things which ye have spoken may come upon me.' That is not the voice of true repentance, the godly sorrow' which works healing and life, but that of the sorrow of the world which worketh death.' The real penitent will press the closer to the forgiving Father, and his cry will be for purity even more than for pardon.

II. Samuel's Closing Words Are Tender, Wise, And Full Of Great Truths.

He begins with encouragement blended with reiteration of the people's sin. It is not safe for a forgiven man to forget his sin quickly. The more sure he is that God has forgotten, the more careful he should be to remember it, for gratitude, humility and watchfulness. But it should never loom so large before him as to shut out the sunshine of God's love, for no fruits of goodness will ripen in character without that light. It is a great piece of practical wisdom always to keep one's forgiven sin in mind, and yet not to let it paralyze hopefulness and effort. Ye have indeed done all this evil … yet turn not aside from following Jehovah.' That is a truly evangelical exhortation. The memory of past failures is never to set the tune for future service. Again, Samuel based the exhortation to whole-hearted service of Jehovah on Jehovah's faithfulness and great benefits (1 Samuel 12:22-24). It is suicidal folly to turn away from Him who never turns away from us; it is black ingratitude, as well as suicidal folly, to refuse to serve Him whose mercies encompass us. That divine good pleasure, which has no source but in Himself, flows out like an artesian well, unceasing. His nature and property' is to love. His past is the prophecy of His future. He will always be what He has been, and always do what He has done. Therefore we need not fear, though we change and are faithless. He cannot deny Himself.' His revealed character would be dimmed if He abandoned a soul that clung to Him. So our faith should, in some measure, match His faithfulness, and we should build firmly on the firm foundation.

III. Samuel Answers The People's Request.

Samuel answers the people's request for his prayers with a wise word, full of affection, and also full of dignity and warning, all the more impressive because veiled. He promises his continued intercession, but he puts it as a duty which he owes to God rather than to them only, and he thus sufficiently asserts his God-appointed office. He promises to do more than pray for them; namely, to continue as their ethical and religious guide, which they had not asked him to be. That at once makes his future position in the monarchy clear. He is still the prophet, though no longer the judge, and, as the future was to show, he has to direct monarch as well as people. But it also hints to the people that his prayers for them will be of little avail unless they listen to his teaching. Whether a Samuel prays for us or not, if we do not listen to the voices that bid us serve God, we shall be consumed.'

MHCC: 1Sa 12:1-5

Samuel not only cleared his own character, but set an example before Saul, while he showed the people their ingratitude to God and to himself. There is a just debt which all men to their own good name, especially men in public stations, which is, to guard it against unjust blame and suspicions, that they may finish their course with honour, as well as with joy. And that we have in our places lived honestly, will be our comfort, under any slights and contempt that may be put upon us.

MHCC: 1Sa 12:6-15

The work of ministers is to reason with people; not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Samuel reasons of the righteous acts of the Lord. Those who follow God faithfully, he will enable to continue following him. Disobedience would certainly be the ruin of Israel. We mistake if we think that we can escape God's justice, by trying to shake off his dominion. If we resolve that God shall not rule us, yet he will judge us.

MHCC: 1Sa 12:16-25

At Samuel's word, God sent thunder and rain, at a season of the year when, in that country, the like was not seen. This was to convince them they had done wickedly in asking a king; not only by its coming at an unusual time, in wheat harvest, and on a clear day, but by the prophet's giving notice of it before. He showed their folly in desiring a king to save them, rather than God, or Samuel; promising themselves more from an arm of flesh, than from the arm of God, or from the power of prayer. Could their prince command such forces as the prophet could do by his prayers? It startled them very much. Some will not be brought to see their sins by any gentler methods than storms and thunders. They entreat Samuel to pray for them. Now they see their need of him whom shortly before they slighted. Thus many who will not have Christ to reign over them, would yet be glad to have him intercede for them, to turn away the wrath of God. Samuel aims to confirm the people in their religion. Whatever we make a god of, we shall find it deceive us. Creatures in their own places are good; but when put in God's place, they are vain things. We sin if we restrain prayer, and in particular if we cease praying for the church. They only asked him to pray for them; but he promises to do more, to teach them. He urges that they were bound in gratitude to serve God, considering what great things he had done for them; and that they were bound in interest to serve him, considering what he would do against them, if they should still do wickedly. Thus, as a faithful watchman, he gave them warning, and so delivered his own soul. If we consider what great things the Lord hath done for us, especially in the great work of redemption, we can neither want motive, encouragement, nor assistance in serving him.

Matthew Henry: 1Sa 12:1-5

Here, I. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, 1Sa 12:1, 1Sa 12:2. 1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so: " I have walked before you, as a guide to direct you, as a shepherd that leads his flock (Psa 80:1), from my childhood unto this day. "As soon as he was illuminated with the light of prophecy, in his early days, he began to be a burning and shining light to Israel; "and now my best days are done: I am old and gray-headed; "therefore they were the more unkind to cast him off, yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. He was old, and therefore the more able to advise them, and the more observant they should have been of what he said, for days shall speak and the multitude of years shall teach wisdom; and there is a particular reverence due to the aged, especially aged magistrates and aged ministers. "I am old, and therefore not likely to live long, perhaps may never have an opportunity of speaking to you again, and therefore take notice of what I say."2. As for his sons, " Behold "(says he), " they are with you, you may, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this revolution, fled from their country. They are upon the level with you, subjects to the new king as well as you; if you can prove them guilty of any wrong, you may prosecute them now by a due course of law, punish them, and oblige them to make restitution."3. As for their new king, Samuel had gratified them in setting him over them (1Sa 12:1): " I have hearkened to your voice in all that you said to me, being desirous to please you, if possible, and make you easy, though to the discarding of myself and family; and now will you hearken to me, and take my advice?"The change was now perfected: " Behold, the king walketh before you "(1Sa 12:2); he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil government, and have cast off the divine administration in that, take heed lest you make yourselves like the nations in religion and cast off the worship of God.

II. He solemnly appeals to them concerning his own integrity in the administration of the government (1Sa 12:3): Witness against me, whose ox have I taken? Observe,

1. His design in this appeal. By this he intended, (1.) To convince them of the injury they had done him in setting him aside, when they had nothing amiss to charge him with (his government had no fault but that it was too cheap, too easy, too gentle), and also of the injury they had done themselves in turning off one that did not so much as take an ox or an ass from them, to put themselves under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters (1Sa 8:11), so unlike would the manner of the king be from Samuel's manner. (2.) To preserve his own reputation. Those that heard of Samuel's being rejected as he was would be ready to suspect that certainly he had done some evil thing, or he would never have been so ill treated; so that it was necessary for him to make this challenge, that it might appear upon record that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who owned they could not have a better man to rule them, only they desired a bigger man. There is a just debt which every man owes to his own good name, especially men in public stations, which is to guard it against unjust aspersions and suspicions, that we may finish our course with honour as well as joy. (3.) As he designed hereby to leave a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair. (4.) He designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself; for he that will, with confidence, tell another of his sin, must see to it that he himself be clear.

2. In the appeal itself observe,

(1.) What it is that Samuel here acquits himself from. [1.] He had never, under any pretence whatsoever, taken that which was not his own, ox or ass, had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it. [2.] He had never defrauded those with whom he dealt, nor oppressed those that were under his power. [3.] He had never taken bribes to pervert justice, nor was ever biassed by favour for affection to give judgment in a cause against his conscience.

(2.) How he calls upon those that had slighted him to bear witness concerning his conduct: " Here I am; witness against me. If you have any thing to lay to my charge, do it before the Lord and the king, the proper judges."He puts honour upon Saul, by owning himself accountable to him if guilty of any wrong.

III. Upon this appeal he is honourably acquitted. He did not expect that they would do him honour at parting, though he well deserved it, and therefore mentioned not any of the good services he had done them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was that they should do him justice, and that they did (1Sa 12:4) readily owning, 1. That he had not made his government oppressive to them, nor used his power to their wrong. 2. That he had not made it expensive to them: Neither hast thou taken aught of any man's hand for the support of thy dignity. Like Nehemiah, he did not require the bread of the governor (Neh 5:18), had not only been righteous, but generous, had coveted no man's silver, or gold, or apparel, Act 20:33.

IV. This honourable testimony borne to Samuel's integrity is left upon record to his honour (1Sa 12:5): " The Lord is witness, who searcheth the heart, and his anointed is witness, who trieth overt acts;"and the people agree to it: " He is witness. "Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we have in our places lived honestly, will be our comfort under the slights and contempts that are put upon us. Demetrius is a happy man, that has a good report of all men and of the truth itself, 3Jo 1:12.

Matthew Henry: 1Sa 12:6-15

Samuel, having sufficiently secured his own reputation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of the government would be the less damage to them.

I. He reminds them of the great goodness of God to them and to their fathers, gives them an abstract of the history of their nation, that, by the consideration of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come,"says he (1Sa 12:7), "stand still, stand in token of reverence when God is speaking to you, stand still in token of attention and composedness of mind, and give me leave to reason with you."Religion has reason on its side, Isa 1:18. The work of ministers is to reason with people, not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Let reason rule men, and they will be good. He reasons of the righteous acts of the Lord, that is, "both the benefits he hath bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins."His favours are called his righteous acts (Jdg 5:11), because in them he is just to his own honour. He not only puts them in mind of what God had done for them in their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related. 1. he reminds them of their deliverance out of Egypt. Into that house of bondage Jacob and his family came down poor and little; when they were oppressed they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, 1Sa 12:6, 1Sa 12:8. 2. He reminds them of the miseries and calamities which their fathers brought themselves into by forgetting God and serving other gods, 1Sa 12:9. They enslaved themselves, for they were sold as criminals and captives into the hand of oppressors. They exposed themselves to the desolation of war, and their neighbours fought against them. 3. He reminds them of their fathers' repentance and humiliation before God for their idolatries: They said, We have sinned, 1Sa 12:10. Let not them imitate the sins of their fathers, for what they had done amiss they had many a time wished undone again. In the day of their distress they had sought unto God, and had promised to serve him; let their children then reckon that good at all times which they found good in bad times. 4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, 1Sa 12:11. He specifies some of their judges, Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not of any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges, such a one as Shamgar, of whom it is said that he delivered Israel, but not that he judged them, Jdg 3:31. Perhaps this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on another side. Some think it was the same with Jair (so the learned Mr. Poole), others the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him Be-Dan, inn Dan, in the camp of Can. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines. 5. At last he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God by such a one to save them out of the hand of Nahash king of Ammon, 1Sa 12:12, 1Sa 12:13. Now it appears that this was the immediate occasion of their desiring a king: Nahash threatened them; they desired Samuel to nominate a general; he told them that God was commander-in-chief in all their wars and they needed no other, that what was wanting in them should be made up by his power: The Lord is your king. But they insisted on it, Nay, but a king shall reign over us. "And now,"said he, "you have a king, a king of your own asking - let that be spoken to your shame; but a king of God's making - let that be spoken to his honour and the glory of his grace."God did not cast them off, even when they in effect cast him off.

II. He shows them that they are now upon their good behaviour, they and their king. Let them not think that they had now cut themselves off from all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly,

1. That their obedience to God would certainly be their happiness, 1Sa 12:14. If they would not revolt from God to idols, nor rebel against him by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy; but observe how the promise is expressed: Then you shall continue following the Lord your God; that is, (1.) "You shall continue in the way of your duty to God, which will be your honour and comfort."Note, To those that are sincere in their religion God will give grace to persevere in it: those that follow God faithfully will be divinely strengthened to continue following him. And observe, Following God is a work that is its own wages. It is the matter of a promise as well as of a precept. (2.) "You shall continue under the divine guidance and protection:" You shall be after the Lord, so it is in the original, that is, "he will go before you to lead and prosper you, and make your way plain. The Lord is with you while you are with him. "

2. That their disobedience would as certainly be their ruin (1Sa 12:15): " If you rebel, think not that your having a king will secure you against God's judgments, and that having in this instance made yourselves like the nations you may sin at as cheap a rate as they can. No, the hand of the Lord will be against you, as it was against your fathers when they offended him, in the days of the judges."We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.

Matthew Henry: 1Sa 12:16-25

Two things Samuel here aims at: -

I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (1Sa 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,

1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, 1Sa 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (1Sa 12:16, 1Sa 12:17): Stand and see this great thing. He had before told them to stand and hear (1Sa 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: " I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king. "And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Psa 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Jos 10:14) and answer him in the secret place of thunder, Psa 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, 1Sa 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king thunder with a voice like God? Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.

2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, 1Sa 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Psa 36:2. (3.) They earnestly begged Samuel's prayers (1Sa 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. " Pray "(say they) " to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us."

II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, Jos 23:1 and Jos 24:1.

1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (1Sa 12:20): " Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him. " Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (1Sa 12:22) for his great name's sake; do not you forsake him then."Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them.

2. He cautions them against idolatry: " Turn not aside from God and the worship of him"(1Sa 12:20, and again 1Sa 12:21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern."Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, 1Co 8:4.

3. He comforts them with an assurance that he would continue his care and concern for them, 1Sa 12:23. They desired him to pray for them, 1Sa 12:19. He might have said, "Go to Saul, the king that you have put in my room,"and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit.

4. He concludes with an earnest exhortation to practical religion and serious godliness, 1Sa 12:24, 1Sa 12:25. The great duty here pressed upon us is to fear the Lord. He had said (1Sa 12:20), " Fear not with a slavish fear,"but here, "Fear the Lord, with a filial fear."As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive: - (1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: " You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God."Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.

Keil-Delitzsch: 1Sa 12:1-6

The time and place of the following address are not given. But itis evident from the connection with the preceding chapter implied in theexpression ויּאמר , and still more from the introduction (1Sa 12:1, 1Sa 12:2)and the entire contents of the address, that it was delivered on the renewalof the monarchy at Gilgal.

1Sa 12:1-2

Samuel starts with the fact, that he had given the people a kingin accordance with their own desire, who would now walk before them. הנּה with the participle expresses what is happening, and willhappen still. לפני התהלּך must not be restricted togoing at the head in war, but signifies the general direction and governmentof the nation, which had been in the hands of Samuel as judge before theelection of Saul as king. " And I have grown old and grey ( שׂבתּי from שׂיב ); and my sons, behold, they are with you ."With thisallusion to his sons, Samuel simply intended to confirm what he had saidabout his own age. By the further remark, "and I have walked before youfrom my childhood unto this day," he prepares the way for the followingappeal to the people to bear witness concerning his conduct in office.

1Sa 12:3

"Bear witness against me before the Lord," i.e., looking up to theLord, the omnipotent and righteous God-king, "and before His anointed," the visible administrator of His divine government, whether I havecommitted any injustice in my office of judge, by appropriating another'sproperty, or by oppression and violence ( רצץ , to pound orcrush in pieces, when used to denote an act of violence, is stronger than אשׁק , with which it is connected here and in many other passages, e.g.,Deu 28:33; Amo 4:1), or by taking atonement money ( כּפר ,redemption or atonement money, is used, as in Exo 21:30 and Num 35:31,to denote a payment made by a man to redeem himself from capitalpunishment), "so that I had covered my eyes with it," viz., to exemptfrom punishment a man who was worthy of death. The בּו , whichis construed with העלים , is the בּ instrumenti , and refers to כּפר ; consequently it is not to be confounded with מן , "to hidefrom,"which would be quite unsuitable here. The thought is not that thejudge covers his eyes from the copher , that he may not see the bribe, butthat he covers his eyes with the money offered him as a bribe, so as not tosee and not to punish the crime committed.

1Sa 12:4

The people answered Samuel, that he had not done them any kindof injustice.

1Sa 12:5

To confirm this declaration on the part of the people, he thencalled Jehovah and His anointed as witnesses against the people, and theyaccepted these witnesses. כּל־ישׂראל is the subject to ויּאמר ; and the Keri ויּאמרוּ , though more simple, is by nomeans necessary. Samuel said, "Jehovah be witness against you," becausewith the declaration which the people had made concerning Samuel'sjudicial labours they had condemned themselves, inasmuch as they hadthereby acknowledged on oath that there was no ground for theirdissatisfaction with Samuel's administration, and consequently no well-founded reason for their request for a king.

1Sa 12:6

But in order to bring the people to a still more thoroughacknowledgment of their sin, Samuel strengthened still more their assent tohis solemn appeal to God, as expressed in the words "He is witness," bysaying, " Jehovah (i.e., yea, the witness is Jehovah), who made Moses andAaron, and brought your fathers out of the land of Egypt ."The contextitself is sufficient to show that the expression "is witness"is understood;and there is no reason, therefore, to assume that the word has dropped outof the text through a copyist's error. עשׂה , to make, in a moraland historical sense, i.e., to make a person what he is to be; it has noconnection, therefore, with his physical birth, but simply relates to hisintroduction upon the stage of history, like ποιεῖν , Heb 3:2. But ifJehovah, who redeemed Israel out of Egypt by the hands of Moses andAaron, and exalted it into His own nation, was witness of theunselfishness and impartiality of Samuel's conduct in his office of judge,then Israel had grievously sinned by demanding a king. In the person ofSamuel they had rejected Jehovah their God, who had given them theirrulers (see 1Sa 8:7). Samuel proves this still further to the people fromthe following history.

Keil-Delitzsch: 1Sa 12:7-12

"And now come hither, and I will reason with you before the Lord withregard to all the righteous acts which He has shown to you and yourfathers." צדקות , righteous acts, is the expression used todenote the benefits which Jehovah had conferred upon His people, asbeing the results of His covenant fidelity, or as acts which attested therighteousness of the Lord in the fulfilment of the covenant grace which Hehad promised to His people.

1Sa 12:8-12

The first proof of this was furnished by the deliverance of thechildren of Israel out of Egypt, and their safe guidance into Canaan (" thisplace "is the land of Canaan). The second was to be found in thedeliverance of the people out of the power of their foes, to whom the Lordhad been obliged to give them up on account of their apostasy from Him,through the judges whom He had raised up for them, as often as theyturned to Him with penitence and cried to Him for help. Of the hostileoppressions which overtook the Israelites during this period of the judges,the following are singled out in 1Sa 12:9 :(1) that by Sisera, the commander-in-chief of Hazor, i.e., that of theCanaanitish king Jabin of Hazor (Jdg 4:2.); (2) that of the Philistines,by which we are to understand not so much the hostilities of that nationdescribed in Jdg 3:31, as the forty years' oppression mentioned in Jdg 10:2 and Jdg 13:1; and (3) the Moabitish oppression under Eglon (Jdg 3:12.). The first half of Jdg 13:10 agrees almost word for word with Jdg 10:10, except that, according to Jdg 10:6, the Ashtaroth are added to theBaalim (see at 1Sa 7:4 and Jdg 2:13). Of the judges whom God sent tothe people as deliverers, the following are named, viz., Jerubbaal (see atJdg 6:32), i.e., Gideon (Judg 6), and Bedan, and Jephthah (see Judg 11),and Samuel. There is no judge named Bedan mentioned either in the bookof Judges or anywhere else. The name Bedan only occurs again in 1Ch 7:17, among the descendants of Machir the Manassite: consequently someof the commentators suppose Jair of Gilead to be the judge intended. But such a supposition is perfectly arbitrary, as it is not renderedprobable by any identity in the two names, and Jair is not described ashaving delivered Israel from any hostile oppression. Moreover, it isextremely improbable that Samuel should have mentioned a judge here,who had been passed over in the book of Judges on account of hiscomparative insignificance. There is also just as little ground for rendering Bedan as an appellative, e.g., the Danite ( ben-Dan ), as Kimchi suggests, or corpulentus as Böttcher maintains, and so connecting the name withSamson. There is no other course left, therefore, than to regard Bedan as anold copyist's error for Barak (Judg 4), as the lxx, Syriac, and Arabic havedone, - a conclusion which is favoured by the circumstance that Barak wasone of the most celebrated of the judges, and is placed by the side ofGideon and Jephthah in Heb 11:32. The Syriac, Arabic, and one Greek MS (see Kennicott in the Addenda tohis Dissert. Gener .), have the name of Samson instead of Samuel . But asthe lxx, Chald., and Vulg. all agree with the Hebrew text, there is nocritical ground for rejecting Samuel, the more especially as the objectionraised to it, viz., that Samuel would not have mentioned himself, is far tootrivial to overthrow the reading supported by the most ancient versions;and the assertion made by Thenius, that Samuel does not come down tohis own times until the following verse, is altogether unfounded. Samuelcould very well class himself with the deliverers of Israel, for the simplereason that it was by him that the people were delivered from the fortyyears' tyranny of the Philistines, whilst Samson merely commenced theirdeliverance and did not bring it to completion. Samuel appears to havedeliberately mentioned his own name along with those of the other judgeswho were sent by God, that he might show the people in the most strikingmanner (1Sa 12:12) that they had no reason whatever for saying to him, "Nay,but a king shall reign over us," as soon as the Ammonites invaded Gilead. "As Jehovah your God is your king," i.e., has ever proved himself to beyour King by sending judges to deliver you.

Keil-Delitzsch: 1Sa 12:13-18

After the prophet had thus held up before the people their sinagainst the Lord, he bade them still further consider, that the king wouldonly procure for them the anticipated deliverance if they would fear theLord, and give up their rebellion against God.

1Sa 12:13

"But now behold the king whom ye have chosen, whom ye have asked for!behold, Jehovah hath set a king over you." By the second והנּה ,the thought is brought out still more strongly, that Jehovah had fulfilledthe desire of the people. Although the request of the people had been anact of hostility to God, yet Jehovah had fulfilled it. The word בּהרתּם , relating to the choice by lot (1Sa 10:17.), is placed before שׁאלתּם אשׁר , to show that the demand was the strongestact that the people could perform. They had not only chosen the king withthe consent or by the direction of Samuel; they had even demanded a kingof their own self-will.

1Sa 12:14

Still, since the Lord had given them a king, the further welfare of the nationwould depend upon whether they would follow the Lord from that timeforward, or whether they would rebel against Him again. "If ye will onlyfear the Lord, and serve Him, ... and ye as well as the king who rules overyou will be after Jehovah your God." אם , in the sense of modo , ifonly, does not require any apodosis, as it is virtually equivalent to thewish, " O that ye would only! "for which אם with the imperfect iscommonly used (vid., 2Ki 20:19; Pro 24:11, etc.; and Ewald , §329, b .). There is also nothing to be supplied to יהוה אחר ... והיתם , since אחר היה , to be afteror behind a person, is good Hebrew, and is frequently met with,particularly in the sense of attaching one's self to the king, or holding tohim (vid., 2Sa 2:10; 1Ki 12:20; 1Ki 16:21-22). This meaning is also atthe foundation of the present passage, as Jehovah was the God-king ofIsrael.

1Sa 12:15

"But if ye do not hearken to the voice of Jehovah, and strive against Hiscommandment, the hand of Jehovah will be heavy upon you, as upon yourfathers." ו in the sense of as, i.e., used in a comparative sense, is mostfrequently placed before whole sentences (see Ewald , §340, b .); and theuse of it here may be explained, on the ground that בּאבתיכם containsthe force of an entire sentence: "as it was upon your fathers." The allusionto the fathers is very suitable here, because the people were looking to theking for the removal of all the calamities, which had fallen upon them fromtime immemorial. The paraphrase of this word, which is adopted in theSeptuagint, ἐπὶ τὸν βασιλέα ὑμῶν , is a veryunhappy conjecture, although Thenius proposes to alter the text to suit it.

1Sa 12:16-17

In order to give still greater emphasis to his words, and to secure theirlasting, salutary effect upon the people, Samuel added still further: Evennow ye may see that ye have acted very wickedly in the sight of Jehovah,in demanding a king. This chain of thought is very clearly indicated by thewords גּם־עתּה , "yea, even now." "Even now come hither, and see thisgreat thing which Jehovah does before your eyes." The words גּם־עתּה , which are placed first, belong, so far as the sense is concerned, to את־הד ראוּ ; and התיצּבוּ ("place yourselves," i.e., make yourselvesready) is merely inserted between, to fix the attention of the people moreclosely upon the following miracle, as an event of great importance, andone which they ought to lay to heart. " Is it not now wheat harvest? I willcall to Jehovah, that He may give thunder ( קלוה , as in Exo 9:23,etc.) and rain. Then perceive and see, that the evil is great which ye havedone in the eyes of Jehovah, to demand a king ."The wheat harvest occursin Palestine between the middle of May and the middle of June (see by Bibl. Arch. i. §118). And during this time it scarcely ever rains. Thus Jerome affirms ( ad Am . c. 4): "Nunquam in fine mensis Junii aut in Julio in his provinciis maximeque in Judaea pluvias vidimus ." And Robinson alsosays in his Palestine (ii. p. 98): "In ordinary seasons, from the cessation ofthe showers in spring until their commencement in October andNovember, rain never falls, and the sky is usually serene"(see my Arch. i. §10). So that when God sent thunder and rain on that day in answer toSamuel's appeal to him, this was a miracle of divine omnipotence, intendedto show to the people that the judgments of God might fall upon thesinners at any time. Thunderings, as "the voice of God"(Exo 9:28), areharbingers of judgment.

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

B. Kingship Given to Saul chs. 8-12

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

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

Constable: 1Sa 12:1-25

Samuel's second warning to the people ch. 12

The writer wrote chapters 12-15 very skillfully to parallel chapters 8-11. Each section begins with Samuel warning the people about the dangers of their requesting a king (chs. 8 and 12). Each one also follows with a description of Saul's exploits (chs. 9-10 and 13-14) and ends with Saul leading Israel in battle (chs. 11 and 15). This parallel structure vividly sets off the contrast between Saul's early success as Israel's king and his subsequent failure. The reason he failed is the primary theological lesson of these chapters, and it is a continuation of the fertility motif.

Chapter 12 is another most important theological passage in Samuel along with 1 Samuel 7 and 2 Samuel 7. Here Samuel explained Israel's future relationship with Yahweh and the Mosaic Law since the people insisted on having a king and had rejected Yahweh and Samuel.

"With this address Samuel laid down his office as judge, but without therefore ceasing as prophet to represent the people before God, and to maintain the rights of God in relation to the king."¹²⁷

"This chapter . . . formally marks the end of the period of the judges . . ."¹²⁸

Constable: 1Sa 12:1-5

Samuel's self-vindication 12:1-5

Why did Samuel feel the need to justify his behavior publicly? Perhaps he knew that because the people had rebelled against God by demanding a king they would experience discipline from the Lord. When it came he did not want anyone to think he was responsible for it. Samuel's words may seem to expose personal pride. I think more probably they express his concern that no one conclude that living a life of commitment to God, as he had lived, would bring God's discipline. The discipline to come would be a result of the sin of the people, not Samuel. Furthermore by his life and ministry among them Samuel had given the people no reason for demanding a king. He was also seeking to vindicate the type of rule he represented that was God's will for Israel then.

"Here. as in 8:11-18, a keyword is the verb take: if kingship was to be characterized by the tendency to take rather than to give, it was otherwise with the prophet. As he stepped down from high office, Samuel's hands were empty (verse 5)."¹²⁹

Constable: 1Sa 12:6-12

Samuel's review of God's faithfulness 12:6-12

Neither had God given the people occasion to demand a king. He had delivered them in the past from all their enemies when they confessed their sins, repented, and sought His help. They had been unfaithful to God and had disobeyed His Law, but He remained faithful to His commitment and promises to them.

Constable: 1Sa 12:13-18

Samuel's challenge to obey God 12:13-18

The Hebrew grammatical construction translated "the king whom you have chosen, whom you have asked for" (v. 13) shows that the people had not just requested a king but demanded him out of strong self-will. The key to Israel's future blessing would be her fearing Yahweh, serving Him, listening to His voice through the Mosaic Law and the prophets, and not rebelling against His commands (v. 14). The major message of the Books of Samuel thus comes through again clearly in Samuel's final words to the nation, as we would expect. For the Israelites, obedience to the Mosaic Covenant would result in fertility of all kinds (cf. Deut. 28:1-14).

God confirmed the truth of Samuel's words supernaturally when He sent rain during the wheat harvest, the driest period of the year. The rain symbolized the blessing of God for obedience (cf. Deut. 28:12). This storm was a sign that Yahweh was supporting Samuel.

Guzik: 1Sa 12:1-25

1 Samuel 12 - Samuel's Speech at Saul's Coronation

A. Testimony to Samuel's integrity.

1. (1-3) Samuel talks about his leadership over Israel.

Now Samuel said to all Israel: "Indeed I have heeded your voice in all that you said to me, and have made a king over you. And now here is the king, walking before you; and I am old and grayheaded, and look, my sons are with you. I have walked before you from my childhood to this day. Here I am. Witness against me before the LORD and before His anointed: Whose ox have I taken, or whose donkey have I taken, or whom have I cheated? Whom have I oppressed, or from whose hand have I received any bribe with which to blind my eyes? I will restore it to you."

a. Samuel said to all Israel: After the victory of Saul over the Ammonites in 1 Samuel 11, Samuel knows the nation will now begin to look to this king for leadership. Here, in this chapter, he is helping Israel to make the transition from Samuel's leadership to Saul's leadership. Samuel makes this clear when he says, "now here is the king" and "I am old and gray headed." Samuel is telling Israel that his day is over, and Saul's day is beginning.

i. It is true that Samuel judged Israel all the days of his life (1 Samuel 7:15), but now that a king has been raised up, his role will change and diminish. Samuel never officially "stepped down" from leading Israel as a judge, but he would not allow his shadow to eclipse Saul. Perhaps he knew Saul would have enough trouble on his own, and didn't want to be accused of subverting Saul's reign as king.

ii. In this, Samuel shows himself as a truly godly man. He is willing to pass from the scene when God raises up another leader. His heart is the same as John the Baptist's heart towards Jesus: He must increase, but I must decrease (John 3:30). Samuel would not grasp onto a position when God was changing it.

b. Indeed I have heeded your voice in all that you have said to me: Samuel wanted it clearly known that it was not his idea to appoint a king over Israel. This idea began in the hearts of Israel, not in the heart and mind of God. God allowed it, and directed its execution, but it was the voice of the people that prompted it.

c. My sons are with you: In 1 Samuel 8:1-5, Samuel was challenged to take his sons out of leadership in Israel, because they were not godly men. Though it must have been difficult, he did it. The words my sons are with you are proof; Samuel's sons were simply a part of the assembly of Israel, not "up on the platform" with Samuel.

i. "It is generally agreed that these words intimate that Samuel had deprived them of their public employ, and reduced them to a level with the common people." (Clarke)

d. I have walked before you from my childhood to this day: Samuel remembers his humble beginnings as a child, dedicated to the LORD and serving Israel and the LORD at the tabernacle (1 Samuel 2:18, 3:1).

i. I have walked before you is not the idea "I have been on display before you." Instead, it is the idea of a shepherd walking before his flock, leading it on. Samuel had been a godly leader and shepherd for Israel these many years.

e. Witness against me before the LORD: As Samuel speaks to the nation about the transition of leadership, he wants it clear that he has not defrauded or oppressed or been corrupt in anyway. He simply challenges the nation: "If I have wronged you or been corrupt, come forward now and declare it."

i. This is impressive as an example of the godly character of Samuel. Certainly, few people could give such an invitation to accuse!

ii. Why? Why does Samuel do what seems to be a purely self-justifying and self-glorifying thing? From what we know of the character of Samuel in other passages, we have to believe this is more than him saying, "Look at how good I am." Instead, it seems that Samuel wants the nation to know that he has passed a good legacy of leadership to the new king Saul. He wants Israel to recognize that he hasn't handed Saul a mess that he has to clean up. If Saul should prove to be a poor leader, no one could say it was because of the bad example set by Samuel.

f. I will restore it: It seems as if Samuel is saying, "I may have wronged someone without knowing it. If that is the case, state it now, so I can make it right. I don't want to leave any unfinished business." This testifies to Samuel's humble heart.

2. (4-5) Israel affirms the blameless leadership of Samuel.

And they said, "You have not cheated us or oppressed us, nor have you taken anything from any man's hand." Then he said to them, "The LORD is witness against you, and His anointed is witness this day, that you have not found anything in my hand." And they answered, "He is witness."

a. You have not defrauded us or oppressed us: Israel knew Samuel had been a good, godly leader. He had not led them for what he could get from them, but for what he could give to them.

i. This is a priceless testimony for any leader. How precious to stand before your own people, and to hear them affirm the integrity of your leadership! Samuel could only make the challenge of 1 Samuel 12:3 because he knew the answer ahead of time.

b. The LORD is witness against you, and His anointed is witness this day: Samuel settles the matter. All parties agree that he has led Israel well. This is the second time Samuel has mentioned His anointed in this passage, and the phrase refers to Saul, because he was anointed as king (1 Samuel 10:1). Samuel deliberately included Saul in all this to make the idea of a transition between his leadership and Saul's clear.

c. In what sense was the LORD witness against them? If Israel were to later accuse Samuel of wrong, he could call them back to this time, and what they said here would be a witness against them. As well, if Israel ever tried to blame Saul's problems as king on Samuel, what they said here would be a witness against them.

B. Samuel challenges Israel to serve God under their new king.

1. (6-12) Samuel gives a brief history lesson.

Then Samuel said to the people, "It is the LORD who raised up Moses and Aaron, and who brought your fathers up from the land of Egypt. Now therefore, stand still, that I may reason with you before the LORD concerning all the righteous acts of the LORD which He did to you and your fathers: When Jacob had gone into Egypt, and your fathers cried out to the LORD, then the LORD sent Moses and Aaron, who brought your fathers out of Egypt and made them dwell in this place. And when they forgot the LORD their God, He sold them into the hand of Sisera, commander of the army of Hazor, into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them. Then they cried out to the LORD, and said, 'We have sinned, because we have forsaken the LORD and served the Baals and Ashtoreths; but now deliver us from the hand of our enemies, and we will serve You.' And the LORD sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you dwelt in safety. And when you saw that Nahash king of the Ammonites came against you, you said to me, 'No, but a king shall reign over us,' when the LORD your God was your king."

a. The righteous acts of the LORD: Samuel, in this remembrance of God's work from the time of the Exodus until his present day, focuses not on the history of Israel, but on the history of the righteous acts of the LORD.

b. Who brought your fathers out of Egypt and made them dwell in this place: Israel should remember their salvation from slavery and the new life God gave them in the Promised Land. This is one of the righteous acts of the LORD.

c. He sold them into the hand of Sisera: Israel should remember how God allowed a disobedient Israel to be under the domination of their enemies, as a chastisement intending to bring them to repentance. This is one of the righteous acts of the LORD.

i. We should recognize God's chastisement as one of the righteous acts of the LORD. His discipline is just as righteous as His deliverance.

d. They cried out to the LORD . . . now deliver us from the hand of our enemies, and we will serve You . . . And the LORD sent . . . and delivered you: Israel should remember that when they cried out to God, confessed their sin and humbled themselves in repentance before Him, that He delivered them. This is one of the righteous acts of the LORD.

i. The list of the deliverers God used (Jerubbaaal, Bedan, Jephthah, and Samuel) shows two things. First, it shows Israel was constantly in need of deliverance because of their sin, and God kept delivering them when they repented. Second, it showed that God didn't need just one man. He could use many different leaders to do His work in Israel. So, even if Samuel is old and gray headed (1 Samuel 11:2), God can now raise up a Saul.

ii. Jerubbaal was another name for Gideon (Judges 6:32). Who was Bedan? We have no mention of him in the book of Judges. Perhaps he was a deliverer known in their history, but no recorded in the book of Judges. Or, Bedan may be a variant spelling or name for Barak, mentioned in Judges 4:6. The Septuagint, an ancient translation of the Old Testament, translates the name as Barak. Other ancient translations have Samson, and some commentators believe Jair is intended. But really doesn't matter!

iii. Youngblood feels that one reason Gideon is mentioned is "because he specifically refused to establish dynastic as opposed to divine rule over his countrymen . . . for which refusal he must surely have been one of Samuel's heroes."

iv. "The language of vv.9-11 is heavily dependent on terminology characteristic of the Book of Judges. The dreary cycle of rebellion-retribution-repentance-restoration described throughout that book . . . is reprised here." (Youngblood)

e. Nahash the king of the Ammonites came against you: Samuel remembers the most recent example of God's deliverance for Israel (recorded in 1 Samuel 11). Samuel is tying together the story of God's deliverance for Israel, from the time of the Exodus to the present day. Each of these were examples of the righteous acts of the LORD.

i. Why the history lesson? Because as Israel makes the transition into monarchy, they need to remember the righteous acts of the LORD. Everything the LORD wants to do in our lives now is in the setting of what He has already done in our lives.

f. You said to me, "No, but a king shall reign over us," when the LORD your God was your king: As they begin to live under the king, Samuel reminds the nation of their disobedience desire for a king. The LORD had been a good king for Israel, but they wanted a king for carnal, fleshly reasons.

2. (13-15) If you fear the LORD: a choice for Israel.

"Now therefore, here is the king whom you have chosen and whom you have desired. And take note, the LORD has set a king over you. If you fear the LORD and serve Him and obey His voice, and do not rebel against the commandment of the LORD, then both you and the king who reigns over you will continue following the LORD your God. However, if you do not obey the voice of the LORD, but rebel against the commandment of the LORD, then the hand of the LORD will be against you, as it was against your fathers."

a. Here is the king whom you have chosen and whom you have desired: Samuel probably had the feeling, "Here is the king you wanted. You will find that he isn't quite the king you need, but he is the king you wanted."

b. If you fear the LORD and serve Him and obey His voice: Samuel presents Israel with an important choice. They had been disobedient in their desire for a king, yet God had given them a king. Even so, if they would fear the LORD and serve Him, God could still bless them.

i. One wrong turn had not put them out of God's plan forever. Yes, Israel should have never sought a human king. But now they had one, and Samuel simply calls them to serve the LORD where they are at now. We need to know that one wrong turn doesn't wreck our lives before God! Instead of agonizing over the past, get right with God today. Fear the LORD and serve Him and obey His voice, and do not rebel against the commandment of the LORD, and God will bring good even out of yesterday's wrong turn.

c. However, if you do not obey the voice of the LORD . . . then the hand of the LORD will be against you: Samuel puts the choice before Israel. They had made a wrong turn, yet God puts them at fork in the road. On one side is submission to God and obedience; on the other is rebellion and disobedience. If they choose the wrong path, they can trust God will not bless it.

d. As it was against your fathers: Every individual every generation is tempted to think of itself as a special exception. They know of the righteous acts of the LORD in previous generations, yet somehow feel they are excepted from God's correction or judgment. Samuel is reminding Israel they are not any different from their fathers, and God will not deal with them any differently than He did with their fathers.

3. (16-18) God confirms Samuel's word with a sign.

"Now therefore, stand and see this great thing which the LORD will do before your eyes: Is today not the wheat harvest? I will call to the LORD, and He will send thunder and rain, that you may perceive and see that your wickedness is great, which you have done in the sight of the LORD, in asking a king for yourselves." So Samuel called to the LORD, and the LORD sent thunder and rain that day; and all the people greatly feared the LORD and Samuel.

a. Now therefore, stand and see this great thing which the LORD will do: Samuel will pray and ask God to send a sign to confirm His word. This is a concession to the wicked hearts of the people, because Samuel knows only a sign from God will impress them.

b. That you may perceive and see that your wickedness is great, which you have done in the sight of the LORD, in asking a king for yourselves: Why would Samuel and the LORD wait until now for such a dramatic sign? Why not do it when Israel first asked for a king, so they would have known their sin right then, and taken back their request for a king?

i. Because God had a purpose in allowing the "people's king," Saul, to come first.

ii. Because if it had happened in the first days of Saul's reign, the people would have cast him off just as quickly, and just as wrongly, as they asked for him. Now, that his reign has been confirmed by the victory of 1 Samuel 11 and accepted by the people, they can be more directly confronted with their sin.

iii. Because Samuel might have been accused of reproving the people out of a personal sense of hurt. By waiting until now, everyone knows that Samuel isn't saying, "Get rid of Saul so I can lead the nation again."

iv. Because now, Israel rejoiced greatly (1 Samuel 11:15). They were perhaps a little too excited about their new king, and Samuel wants them to have a more spiritual perspective.

v. "This is an excellent way of preaching - to mingle promises and threatenings. Sour and sweet make the best sauce." (Trapp)

c. The LORD sent thunder and rain that day: Thunder and rain were unusual during the wheat harvest. This was a truly remarkable sign from God.

i. The sign was especially meaningful because one of the common gods of that day was Baal, who was thought to be the god of thunder and rain. The LORD was showing that He was the true God of the weather.

ii. Because it was the wheat harvest, the sign displayed not only God's power, but His judgment also. Heavy rain during the harvest could destroy all their crops. The sign was a warning. "In that part of the world not only is 'rain in harvest . . . not fitting' (Prov. 26:1), it is so totally unexpected that it could easily be interpreted as a sign of divine displeasure." (Youngblood)

d. The people greatly feared the LORD and Samuel: The result was good, but it shows something weak and carnal in the hearts of the people. Didn't they know God was this powerful before? Perhaps their knowledge of it was purely intellectual knowledge. They could have known the power and majesty and sovereignty of God in their hearts before this, and then it would have been unnecessary to bring a sign before the people greatly feared the LORD and Samuel.

i. Even more impressive than thunder during harvest time is the thunder of the Holy Spirit's conviction in the heart. Even more impressive than rain during harvest time is the love of God poured out in our hearts by the Holy Spirit. The inner work is more effective in making us serve God than any outward sign, no matter how impressive.

e. I will call to the LORD, and He will send thunder . . . So Samuel called to the LORD: This is an impressive example of power in prayer. Samuel is known in the Bible as a mighty man of prayer (Psalm 99:6, Jeremiah 15:1).

4. (19) Israel sees their sin of desiring a king.

And all the people said to Samuel, "Pray for your servants to the LORD your God, that we may not die; for we have added to all our sins the evil of asking a king for ourselves."

a. Pray for your servants: Samuel had just shown himself a mighty man of prayer, and Israel now knows how much they need prayer. It made sense to ask Samuel to pray for them!

b. We have added to all our sins the evil of asking a king for ourselves: Finally, Israel sees their sin of wanting a king. They see it too late; if only they had realized it in 1 Samuel 8, when Samuel first warned them! Now they are stuck with a king, yet God can still turn it for good if Israel will repent and seek the LORD.

i. It is sad that it took thunder and rain for Israel to be impressed with God's power and majesty. What will it take for us to fear the LORD and treat Him as a God of power and majesty?

ii. Trapp on we have added to all our sins: "By occasion of this sin, they came to the sight and recognition of many more. Our lives are as full of sins as the firmament is of stars, or the furnace of sparks."

5. (20-25) Samuel exhorts Israel to walk right with the LORD today.

Then Samuel said to the people, "Do not fear. You have done all this wickedness; yet do not turn aside from following the LORD, but serve the LORD with all your heart. And do not turn aside; for then you would go after empty things which cannot profit or deliver, for they are nothing. For the LORD will not forsake His people, for His great name's sake, because it has pleased the LORD to make you His people. Moreover, as for me, far be it from me that I should sin against the LORD in ceasing to pray for you; but I will teach you the good and the right way. Only fear the LORD, and serve Him in truth with all your heart; for consider what great things He has done for you. But if you still do wickedly, you shall be swept away, both you and your king."

a. You have done all this wickedness; yet do not turn aside from following the LORD, but serve the LORD with all your heart: Samuel will not minimize Israel's sin. Yet, he does not want them to dwell on the sin of the past, but to get on walking with the LORD today.

i. The Living Bible puts the thought well: Make sure now that you worship the Lord with true enthusiasm, and that you don't turn your back on Him in any way. We can't do anything about yesterday, and at the present moment we can't serve God tomorrow. At the present moment, all we can do is not turn aside from following the LORD, but serve the LORD with all your heart. Satan would love for us to live in the past or in the future; to do anything but serve the LORD with all we have right now!

b. Do not turn aside; for then you would go after empty things which cannot profit or deliver, for they are nothing: Samuel wants Israel to know that rejecting the LORD, and turning aside from Him, just doesn't work. If they will not serve God out of spiritual reasons, then let them do it for pragmatic reasons: nothing else can profit or deliver!

i. It is precious place in our walk with God when we realize this. It isn't easy to come to this place; we usually learn by bitter experience that nothing else can profit or deliver. But how wonderful to say with Peter, "Lord, to whom shall we go? You have the words of eternal life" (John 6:68). What a gift to know that as tough as it might be serving God, it is only worse to turn aside from Him!

c. For the LORD will not forsake His people . . . it has pleased the LORD to make you His people: Samuel wants Israel to know that God loves them. This is why, despite the sin of their past, they can get on with serving the LORD and still see His blessing. Because God loves them. His favor towards Israel was not prompted by good they had done, were doing, or promised to do. It was for His great name's sake, because it pleased the LORD to do it. The reasons were in Him, not in Israel.

i. Why doesn't God give up on Israel? Because He loves them. Why is God willing to put away the sin of the past? Because He loves them. Why is God willing to give them a new start? Because He loves them. Only God's love makes any sense of this!

d. Far be it for me that I should sin against the LORD in ceasing to pray for you: Samuel knew the best thing he could do for Israel was to pray for them. His words to them would make no difference if the LORD was not working in their hearts, and the best way to cultivate the working of the LORD in their lives was through prayer.

i. Samuel could have felt hurt that the people rejected him and the LORD as leaders over the nation. He might have been bitter against the people, and refused to pray for them. But Samuel was a more godly man than that. "Think not that because you have so highly disobliged and rejected me, that I will revenge myself by neglecting to pray for you, or by praying against you, as I have now done for your conviction and humiliation, and so for you preservation; I am sensible it is my duty, as I am a man, an Israelite, a minister, a prophet, to pray for you." (Poole)

ii. Many would say, "I promise I will start praying for you." For Samuel, starting to pray was a non-issue, because he was already praying. For him, the issue was ceasing to pray. "Samuel had become so rooted in the habit of prayer for the people that he seems to start at the very thought of brining his intercession to an end." (Spurgeon)

iii. This statement of Samuel makes it plain: it is a sin for a leader of God's people to stop praying for them. It is the most basic of his duties as a leader. If it is sin to stop praying, how much worse must it be to even fail to start praying!

iv. But the blessing of unceasing prayer is not the property of the preacher or leader alone. All can share in it. "Perhaps you will never preach, but you may pray. If you cannot climb the pulpit you may bow before the mercy-seat, and be quite as great a blessing." (Spurgeon)

e. I will teach you the good and the right way: Samuel would pray, but he would not only pray. There was still a place for teaching, and Samuel would faithfully fulfill that role as well.

i. So, is it better to preach or to pray? "Whether a minister shall do more good to others by his prayers or preaching, I will not determine, saith one; but he shall certainly by his prayers reap more comfort to himself." (Trapp)

ii. Samuel wants the people of Israel to know that even as he is stepping back and allowing Saul to emerge as a leader, he will not forsake Israel. He will continue to lead and to serve them, but more in a spiritual way, through prayer and teaching. Saul will take the more visible reins of leadership.

f. Only fear the LORD . . . for consider what great things He has done for you: All of our service, all of our obedience, all of our love for God should be put in this context. We do it because of the great things He has done for us. We don't serve God so as to persuade Him to do great things for us. He has done the great things, and asks us to receive them by faith. Then we serve Him because of the great things he has done for us.

i. We can only keep perspective in our Christian lives if we keep focused on what great things He has done for you. And if we lose perspective, everything is distorted. Police in Seal Beach, California, got an urgent call from a resident looking through his new telescope: a pink Corvette was being ravaged in the surf, and the caller was afraid that someone might be trapped inside. Officers rushed to the scene, but couldn't find the car. The man confirmed he could still see it, so officers came to his house to take a look. Through his telescope, they saw it too: a "Barbie-sized" toy car on the beach, highly magnified by the powerful lens. "Had he panned his telescope up a little from the ocean . . . he would've realized what he was looking at," said police Sgt. Rick Ransdell. The cops recovered the toy, which was less than a foot long, he said. Many people tend to magnify their problems and lose sight of what great things He has done for you.

g. If you still do wickedly, you shall be swept away: This warning became the sad legacy of Israel, when they were conquered and taken from the land in captivity.

i. "Never was a people more fully warned, and never did a people profit less by the warning." (Clarke)

© 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 12 (Chapter Introduction)

Overview

1Sa 12:1, Samuel testifies his integrity; 1Sa 12:6, He reproves the people of ingratitude; 1Sa 12:16, He terrifies them with thunder in harvest time; 1Sa 12:20, he comforts them in God’s mercy.

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 12 (Chapter Introduction)

SAMUEL CHAPTER 12 .

Samuel having appointed a king unto the people, testifieth his own integrity, to which they witness, 1Sa 12:1-5 . He setteth before them the sins of their ancestors, and their own sin in asking a king, 1Sa 12:6-13 ; comforts them if they will obey the Lord; threateneth the disobedient; terrifies them by thunder in harvest: they confess their sin, and desire to be reconciled to the Lord, 1Sa 12:14-19 . He comforts and exhorts them to fear and serve the Lord; promising also to pray for them, 1Sa 12:20-25 .

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 12 (Chapter Introduction)

(1Sa 12:1-5) Samuel testifies his integrity.

(1Sa 12:6-15) Samuel reproves the people.

(1Sa 12:16-25) Thunder sent in harvest time.

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 12 (Chapter Introduction)

We left the general assembly of the states together, in the close of the foregoing chapter; in this chapter we have Samuel's speech to them, when he resigned the government into the hands of Saul, in which, I. He clears himself from all suspicion or imputation of mismanagement, while the administration was in his hands (1Sa 12:1-5). II. He reminds them of the great things God had done for them and for their fathers (1Sa 12:6-13). III. He sets before them good and evil, the blessing and the curse (1Sa 12:14, 1Sa 12:15). IV. He awakens them to regard what he said to them, by calling to God for thunder (1Sa 12:16-19). V. He encourages them with hopes that all should be well (1Sa 12:20-25). This is his farewell sermon to that august assembly and Saul's coronation sermon.

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

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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 12 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 12

In this chapter Samuel, resigning the government to Saul, asserts the integrity with which he had performed his office, and calls upon the people of Israel to attest it, who did, 1Sa 12:1, he then reminds them of the great and good things the Lord had done for them in times past, 1Sa 12:6 and whereas they had desired a king, and one was given them, it was their interest to fear and serve the Lord; if not, his hand would be against them, 1Sa 12:10 he terrifies them by calling for thunder in an unusual time, 1Sa 12:16 and then comforts and encourages them, that in doing their duty God would be with them, and not forsake them, otherwise they might expect nothing but ruin and destruction, 1Sa 12:20.