Text -- 1 Samuel 13:13 (NET)

13:13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed the commandment that the Lord your God gave you. Had you done that, the Lord would have established your kingdom over Israel forever!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 13:13

The phrase, for ever, in scripture often signifies only a long time. So this had been abundantly verified, if the kingdom had been enjoyed by Saul, and by his son, and by his son's son; after whom the kingdom might have come to Judah.

JFB: 1Sa 13:9-14

Saul, though patriotic enough in his own way, was more ambitious of gaining the glory of a triumph to himself than ascribing it to God. He did not understand his proper position as king of Israel; and although aware of the restrictions under which he held the sovereignty, he wished to rule as an autocrat, who possessed absolute power both in civil and sacred things. This occasion was his first trial. Samuel waited till the last day of the seven, in order to put the constitutional character of the king to the test; and, as Saul, in his impatient and passionate haste knowingly transgressed (1Sa 13:12) by invading the priest's office and thus showing his unfitness for his high office (as he showed nothing of the faith of Gideon and other Hebrew generals), he incurred a threat of the rejection which his subsequent waywardness confirmed.

TSK: 1Sa 13:13

Thou hast done : 2Sa 12:7-9; 1Ki 18:18, 1Ki 21:20; 2Ch 16:9, 2Ch 19:2, 2Ch 25:15, 2Ch 25:16; Job 34:18; Pro 19:3; Mat 14:3, Mat 14:4

hast not kept : 1Sa 15:11, 1Sa 15:22, 1Sa 15:28; Psa 50:8-15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 13:13

Thou hast done foolishly ... - Motives of worldly expediency were not to be weighed against the express commandment of God. All the circumstances and all the dangers were as well known to God as they were to Saul, and God had bidden him wait until Samuel came. Here was exactly the same sin of willful disobedience which broke out again, and was so severely reproved 1Sa 15:17-23.

Poole: 1Sa 13:13

Thou hast done foolishly in that very thing wherein thou thinkest thou hast done wisely and politicly, in disobeying my express command upon a pretended necessity, or reason of state.

The Lord thy God not only upon common grounds, as thou art his creature, and one of his people; but in a special manner, who hath conferred peculiar favours and honours upon thee; which is an aggravation of thy sin.

Now would the Lord have established thy kingdom on Israel for ever

Quest. How could this be true, when the kingdom was promised to Judah, Gen 49:10 , and consequently must necessarily be taken away from Saul, and from his tribe?

Answ First, The phrase for ever , in Scripture use, ofttimes signifies only a long time, as Gen 43:9 Exo 21:6 1Sa 28:2 . So this had been abundantly verified, if the kingdom had been enjoyed by Saul, and by his son, and by his son’ s son; after whom the kingdom might have come to Judah. Secondly, Though the kingdom had been promised to Saul and to his posterity for ever in a larger sense, yet that was upon condition of his obedience. And therefore God might well promise the kingdom to Judah, because at that time, and before, he foresaw that Saul would by his disobedience forfeit that promise, and that he would take the forfeiture, and transfer the kingdom to Judah.

Haydock: 1Sa 13:13

Ever. He foresaw this want of obedience, and therefore promised the sceptre to Juda, Genesis xlix. (Menochius) ---

God's foresight of sin, and preordination to punish it, does not take away free-will nor the possibility of a reward. (St. Augustine) (Worthington)

Gill: 1Sa 13:13

And Samuel said to Saul, thou hast done foolishly,.... Not by intruding himself into the priest's office, with that he is not charged, but not waiting the full time till Samuel came; which showed his impatience, disregard to Samuel, and distrust of God; and though he thought he had acted wisely, and taken the proper precautions in his circumstances, yet he acted foolishly; and though a king, Samuel being a prophet of the Lord, and in his name, spared not to tell him so:

thou hast not kept the commandment of the Lord thy God, which he commanded thee; by his prophet, that he should wait seven days for his coming, who would then offer sacrifices, and tell him what he should do; and not to keep the commandment of God was acting a foolish part:

for now would the Lord have established thy kingdom upon Israel for ever; that is, for a long time, on his son, and son's son; and then, according to promise and prophecy, it would come to one of the tribe of Judah; but now seeing he had acted such a part, it should not continue long in his family, no longer than his own life, and quickly come into other hands.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 13:13

¹ tn Or “kept.”

² tn Heb “commanded.”

Geneva Bible: 1Sa 13:13

And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy ^{( i )} God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever.

^{( i )} Who willed you to obey him, and rest on the words spoken by his prophet.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 13:1-23

1 Saul's select band.

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

5 The Philistines' great host.

6 The distress of the Israelites.

8 Saul, weary of staying for Samuel, sacrifices.

11 Samuel reproves him.

17 The three spoiling bands of the Philistines.

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

MHCC: 1Sa 13:8-14

Saul broke the order expressly given by Samuel, see 1Sa 10:8, as to what should be done in cases of extremity. Saul offered sacrifice without Samuel, and did it himself, though he was neither priest nor prophet. When charged with disobedience, he justified himself in what he had done, and gave no sign of repentance for it. He would have this act of disobedience pass for an instance of his prudence, and as a proof of his piety. Men destitute of inward piety, often lay great stress on the outward performances of religion. Samuel charges Saul with being an enemy to himself. Those that disobey the commandments of God, do foolishly for themselves. Sin is folly, and the greatest sinners are the greatest fools. Our disposition to obey or disobey God, will often be proved by our behaviour in things which appear small. Men see nothing but Saul's outward act, which seems small; but God saw that he did this with unbelief and distrust of his providence, with contempt of his authority and justice, and with rebellion against the light of his own conscience. Blessed Saviour, may we never, like Saul, bring our poor offerings, or fancied peace-offerings, without looking to thy precious, thy all-sufficient sacrifice! Thou only, O Lord, canst make, or hast made, our peace in the blood of the cross.

Matthew Henry: 1Sa 13:8-14

Here is, I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had 1Sa 10:8. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, 1Sa 13:11. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, 2Ch 26:16, etc. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed (1Sa 13:11), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, 1Sa 13:11, 1Sa 13:12. He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: " The Philistines, "said he, " will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!"Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.

II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job 34:18. He charges him with being an enemy to himself and his interest - Thou hast done foolishly, and a rebel to God and his government - " Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience."Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom (1Sa 13:14): " Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way."The sentence is in effect the same with Mene tekel , only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, 1Sa 15:29. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.

Keil-Delitzsch: 1Sa 13:8-15

Saul's untimely sacrifice . - 1Sa 13:8, 1Sa 13:9. Saul waited seven days for Samuel'scoming, according to the time appointed by Samuel (see at 1Sa 10:8),before proceeding to offer the sacrifices through which the help of theLord was to be secured for the approaching campaign (see 1Sa 13:12); and asSamuel did not come, the people began to disperse and leave him. The Kethib וייחל is either the Niphal ויּיּחל , as in Gen 8:12, or Piel וייחל ; and the Keri ויּוחל ( Hiphil ) isunnecessary. The verb יעד may easily be supplied to שׁמוּאל אשׁר from the word למּועד (see Ges. Lehrgeb . p. 851).

1Sa 13:9

Saul then resolved, in his anxiety lest the people should lose allheart and forsake him altogether if there were any further delay, that hewould offer the sacrifice without Samuel. העולה ויּעל does not imply that Saul offered the sacrifice with his own hand,i.e., that he performed the priestly function upon this occasion. The co-operation of the priests in performing the duties belonging to them on suchan occasion is taken for granted, just as in the case of the sacrifices offeredby David and Solomon (2Sa 24:25; 1Ki 3:4; 1Ki 8:63).

1Sa 13:10-12

The offering of the sacrifice was hardly finished when Samuelcame and said to Saul, as he came to meet him and salute him, " What hastthou done? "Saul replied, " When I saw that the people were scatteredaway from me, and thou camest not at the time appointed, and thePhilistines were assembled at Michmash, I thought the Philistines willcome down to me to Gilgal now (to attack me), before I have entreated theface of Jehovah; and I overcame myself, and offered the burnt-offering ." יי פּני חלּה : see Exo 32:11.

1Sa 13:13-14

Samuel replied, " Thou hast acted foolishly , (and) not keptthe commandment of Jehovah thy God, which He commanded thee: fornow (sc., if thou hadst obeyed His commandment) Jehovah would haveestablished thy sovereignty over Israel for ever; but now (sc., since thouhast acted thus) thy sovereignty shall not continue ."The antithesis of הכין עתּה and תקוּם לא ועתּה requires that we should understand these two clauses conditionally. The conditional clauses are omitted, simply because they are at oncesuggested by the tenor of the address (see Ewald , §358, a.). The כּי (for) assigns the reason, and refers to נסכּלתּ ("thou hast donefoolishly"), the וגו שׁמרתּ לא being merely added asexplanatory. The non-continuance of the sovereignty is not to be regardedas a rejection, or as signifying that Saul had actually lost the throne so faras he himself was concerned; but תקוּם לא (shall notcontinue) forms the antithesis to עד־עולם הכין (established forever), and refers to the fact that it was not established in perpetuity bybeing transmitted to his descendants. It was not till his second transgression that Saul was rejected, or declaredunworthy of being king over the people of God (1 Samuel 15). We are notcompelled to assume an immediate rejection of Saul even by the furtherannouncement made by Samuel, "Jehovah hath sought him a man after hisown heart; him hath Jehovah appointed prince over His people;"for thesewords merely announce the purpose of God, without defining the time ofits actual realization. Whether it would take place during Saul's reign, ornot till after his death, was known only to God, and was made contingentupon Saul's further behaviour. But if Saul's sin did not consist, as we haveobserved above, in his having interfered with the prerogatives of thepriests by offering the sacrifice himself, but simply in the fact that he hadtransgressed the commandment of God as revealed to him by Samuel, topostpone the sacrifice until Samuel arrived, the punishment which theprophet announced that God would inflict upon him in consequenceappears a very severe one, since Saul had not come to the resolution eitherfrivolously or presumptuously, but had been impelled and almost forcedto act as he did by the difficulties in which he was placed in consequenceof the prophet delaying his coming. But wherever, as in the present instance, there is a definite command givenby the Lord, a man has no right to allow himself to be induced totransgress it, by fixing his attention upon the earthly circumstances inwhich he is placed. As Samuel had instructed Saul, as a direct commandfrom Jehovah, to wait for his arrival before offering sacrifice, Saul mighthave trusted in the Lord that he would send His prophet at the right timeand cause His command to be fulfilled, and ought not to have allowed hisconfidence to be shaken by the pressing danger of delay. The interval ofseven days and the delay in Samuel's arrival were intended as a test of hisfaith, which he ought not to have lightly disregarded. Moreover, the matterin hand was the commencement of the war against the principal enemies ofIsrael, and Samuel was to tell him what he was to do (1Sa 10:8). So thatwhen Saul proceeded with the consecrating sacrifice for that very conflict,without the presence of Samuel, he showed clearly enough that he thoughthe could make war upon the enemies of his kingdom without the counseland assistance of God. This was an act of rebellion against the sovereigntyof Jehovah, for which the punishment announced was by no means toosevere.

1Sa 13:15

After this occurrence Samuel went up to Gibeah, and Saulmustered the people who were with him, about six hundred men. Consequently Saul had not even accomplished the object of hisunseasonable sacrifice, namely, to prevent the dispersion of the people. With this remark the account of the occurrence that decided the fate ofSaul's monarchy is brought to a close.

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

C. Kingship Removed from Saul chs. 13-15

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

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

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

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

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

Constable: 1Sa 13:1-15

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

The writer introduced the history of Saul's reign by referring to the king's age and possibly the length of his reign. Verse one contains a textual corruption in the Hebrew text.¹³² There the verse reads, "Saul was . . . years old when he began to reign, and he reigned . . . two years over Israel."

The first problem is Saul's age when he began to reign. No other text of Scripture gives us his age at this time. The NASB translators have supplied "40" and the NIV translators "30." The AV translators wrote, "Saul [was . . . years old]," leaving the number undefined.

Saul reigned about 40 years (Acts 13:21). If he was about 40 years old when he began to reign, he would have been about 80 when he died in battle on Mt. Gilboa (ch. 31). This seems very old in view of the account in chapter 31. Even if Saul was 70 he would have been quite old, hardly the age we would assume as we read chapter 31. The account of his anointing by Samuel pictures a young adult with a measure of maturity. I would suggest that 40 may be the first number that the copyists lost in 13:1. My reasons follow below.

The second problem is, what was the second number in 13:1 that is absent in the Hebrew text? The NASB has "32, " the NIV "42, " and the AV "2." If the last part of verse 1 gives us the length of Saul's reign, as is customary in similar summaries of kings' reigns (cf. 1 Kings 14:21; 22:42; 2 Kings 8:17, 26; et al.), the missing number probably should be 42.¹³³ If the last part of verse 1 gives the year of Saul's reign in which the events of chapter 13 happened, the number probably should be 2. I think probably the total length of Saul's reign is in view in verse 1. I prefer the NIV's 42 years here.

When did the events of this chapter happen if the last number in verse 1 indicates the length of Saul's reign? In 10:8 Samuel commanded Saul to go to Gilgal and to wait seven days for him there. In 13:8 we read that Saul went to Gilgal and waited seven days for Samuel there. Therefore the events of chapter 13 appear to have followed those in chapter 10 soon.¹³⁴

However in 13:3 Jonathan is old enough to lead an invasion against a Philistine garrison. Jonathan must have been at least about 20 to do that. If he was about 20 and this was the beginning of Saul's reign, we have two problems. First, Saul must have been somewhat older than 30 when he began ruling. Yet this would make him quite old when he died in battle, as explained above. I think he was probably about 40 even though this would make him about 80 when he died. Second, if Jonathan was about 20 at the beginning of Saul's reign, he would have been about 60 when he died with Saul since Saul reigned about 40 years (Acts 13:21). If David was a contemporary of Jonathan, as 1 Samuel implies, David began reigning when Jonathan was about 60. Yet 2 Samuel 5:4 says David was 30 when he began to reign.

Some of the evidence (10:8 and 13:8) seems to support the view that the events of chapter 13 happened early in Saul's reign. Other evidence (the ages of David and Jonathan) suggests that they may have happened much later. I favor the view that the events in chapter 13 follow those in chapter 10 closely.¹³⁵

Gibeah was Saul's hometown and his capital. Michmash was five miles northeast of Gibeah, and Geba was four. Evidently Saul wanted to clear the area around Gibeah--and the central Benjamin plateau on which it stood--of Philistines to make this center of Israelite life more secure. Jonathan's initial victory at Geba provoked the Philistines who massed their forces across the steep valley between Geba and Michmash.¹³⁶ Saul mustered the Israelite forces in the Jordan Valley at Gilgal, about 12 miles east of Michmash.¹³⁷ In doing so, he was following orders that Samuel had given him earlier (10:8). Apparently Saul was to meet Samuel to offer sacrifices of worship before he engaged the Philistines in battle. Because of the superior Philistine army the Israelite soldiers were afraid and some even fled (cf. Judg. 6:2). The enemy must have been strong to threaten Israel's eastern territory since Philistia was Israel's neighbor to the west.

"Since Hebrew' was commonly used by non-Israelites as a synonym for Israelite' (cf. 4:5-10), it is understandable that the two terms should alternate throughout the narratives of the Philistine wars in chapters 13-14."¹³⁸

Fearful lest the mass desertion of his soldiers continue Saul decided to slay the sacrificial animals before engaging the enemy and to attack rather than to wait for Samuel to come and offer the sacrifices. This was a violation of the prophet's orders (10:8).¹³⁹ Saul could have asked for the Lord's help in prayer, of course, as Hannah did. Evidently ritual was very important to him so he offered the sacrifice and disobeyed Samuel. His choice suggests that he had a rather superficial relationship with Yahweh. Contrast Gideon who also faced overwhelming odds fearfully yet trusted and obeyed Yahweh nonetheless (Judg. 6).

Saul's punishment may appear excessively severe at first. However the king of Israel was the Lord's lieutenant. Any disobedience to his Commander-in-Chief was an act of insubordination that threatened the whole administrative organization of God's kingdom on earth. Saul failed to perceive his place and responsibility under God.¹⁴⁰ He assumed more authority than was his. For this reason God would not establish a dynasty for him (cf. 24:21). Had he obeyed on this occasion God would have placed Saul's descendants on his throne for at least one generation if not more (v. 13; cf. 1 Kings 11:38). Perhaps Saul's descendants would have reigned in a parallel kingdom with the king from Judah.¹⁴¹ Now Saul's son would not succeed him. Eventually God would have raised up a king from the tribe of Judah even if Saul had followed the Lord faithfully (Gen. 49:10). That king probably would have been David.

Samuel's departure from the battlefield (v. 15) was symbolic of the breach that now opened up between Samuel and Saul. Saul's presumptuous plan also failed to bring his departing soldiers back to him.

Guzik: 1Sa 13:1-23

1 Samuel 13 - Saul's Disobedience

A. The Philistine threat.

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

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

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

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

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

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

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

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

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

ii. The same principle is true spiritually in our lives. We don't war against armies of Philistines; our enemies are principalities . . . powers . . . the rulers of the darkness of this age . . . spiritual hosts of wickedness in the heavenly places (Ephesians 6:12). But our spiritual enemies have the same attitude as the Philistines. As long as we are weak and subjected to our spiritual enemies, they don't mind us at all. They may even kind of like us. But as soon as we show some boldness in the LORD, and are willing to battle against the LORD's enemies, our spiritual foes consider us an abomination! If peace with devil is more important to you than victory in the LORD, you will often be defeated and subjected.

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

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

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

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

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

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

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

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

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

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

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

B. Saul's unlawful sacrifice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ii. A man after God's heart enthrones God as king. For Saul, Saul was king. For David, the LORD God was king. Both David and Saul would have thought sacrifice important before the battle. But David thought it was important because it pleased and honored God. Saul thought it was important because it might help him win a battle. For Saul, God would help him achieve his goals. For David, God Himself was the goal.

iii. A man after God's heart has a soft, repentant heart. When Saul was confronted with his sin, he offered excuses. When David was confronted with his sin, he simply said I have sinned against the LORD (2 Samuel 12:13).

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

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

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

C. The Philistine threat.

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

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

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

b. About six hundred men: Earlier, Saul had about 3,000 in his regular army (1 Samuel 13:2). Now, he is down to six hundred, because many of the people scattered while Saul waited for Samuel (1 Samuel 13:8). The loss of so many men was probably the reason why Saul offered the sacrifice without Samuel, and it displayed a heart of distrust and disobedience to God.

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

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

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

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

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

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

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

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

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

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

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

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

ii. It was bad enough to be outnumbered so badly. Now, we see God allowed the Philistines to have a huge technological advantage over the Israelites. The only way the Israelites could ever win was to trust in God for everything!

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

Commentary -- Other

Critics Ask: 1Sa 13:13

1 SAMUEL 13:12-13 —Was Saul rejected by God for offering an unlawful sacrifice ( 1 Sam. 13:12-13 ), for disobedience ( 1 Sam. 28:18 ), or for consulting the Witch of Endor ( 1 Chron. 10:13 )?    All of the above. (See comments on Gen. 27:42-44 .)   

1 SAMUEL 13:13 —How could God have promised Saul a perpetual dynasty over Israel when that had already been prophesied of David?

PROBLEM: After Saul profaned the sacrifice, Samuel rebuked him and told him that, had he not sinned, God would have established him on the throne of Israel forever. However, in Genesis 49:10 we find the promise that the throne would be given to the tribe of Judah forever. How could God promise Saul an eternal kingdom when this was already promised to Judah?

SOLUTION: The statement of Samuel did not amount to a promise. Rather, Samuel is telling Saul what he had forfeited by his act of impiety. God knew from the beginning that Saul would show himself to be unworthy of sitting on the throne of Israel. However, as a free moral agent, Saul had to actually commit the acts of impiety which God had foreknown. The statement that God would have established Saul upon the throne was sincere and legitimate, although hypothetical. For God also knew that Saul would disqualify himself, so God prophesied that ultimately the throne would fall to the tribe of Judah, and David’s line would be established in Israel forever.   

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

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

JFB: 1 Samuel (Outline)

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

TSK: 1 Samuel (Book Introduction)

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

TSK: 1 Samuel 13 (Chapter Introduction)

Overview

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

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

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

Poole: 1 Samuel 13 (Chapter Introduction)

SAMUEL CHAPTER 13

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

MHCC: 1 Samuel (Book Introduction)

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

MHCC: 1 Samuel 13 (Chapter Introduction)

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

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

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

Matthew Henry: 1 Samuel (Book Introduction)

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

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

Matthew Henry: 1 Samuel 13 (Chapter Introduction)

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

Constable: 1 Samuel (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

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

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

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

Scope

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

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

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

Message⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

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

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

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

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

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

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

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

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

1. Samuel's call 3:1-18

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

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

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

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

2. The response of Eli 4:12-18

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

B. Pagan fertility foiled by God ch. 5

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

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

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

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

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

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

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

2. National repentance and deliverance 7:5-14

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

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

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

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

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

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

C. Kingship removed from Saul chs. 13-15

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

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

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

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

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

IV. Saul and David 1 Sam. 16-31

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

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

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

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

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

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

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

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

2. Saul's pursuit of David ch. 23

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

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

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

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

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

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

Gill: 1 Samuel 13 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 13

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