Text -- 1 Samuel 26:19 (NET)

26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in an offering. But if men have instigated this, may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 26:19

If the Lord hath by the evil spirit which he hath sent, or by his secret providence, directed thy rage against me for the punishment of thine, or my sins.

Wesley: 1Sa 26:19

Let us offer up a sacrifice to God to appease his wrath against us.

Wesley: 1Sa 26:19

From the land which God hath given to his people for their inheritance, and where he hath established his presence and worship.

Wesley: 1Sa 26:19

This was the language of their actions. For by driving him from God's land, and the place of his worship, into foreign and idolatrous lands, they exposed him to the peril of being either ensnared by their counsels, or examples; or forced by their power to worship idols.

JFB: 1Sa 26:13-20

(See on Jdg 9:7). The extraordinary purity and elasticity of the air in Palestine enable words to be distinctly heard that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each other, while completely beyond the reach of each other's attack. It results from the peculiar features of the country in many of the mountain districts.

JFB: 1Sa 26:19

By the evil spirit He had sent, or by any spiritual offenses by which we have mutually displeased Him.

JFB: 1Sa 26:19

That is, let us conjointly offer a sacrifice for appeasing His wrath against us.

JFB: 1Sa 26:19

The prudence, meekness, and address of David in ascribing the king's enmity to the instigations of some malicious traducers, and not to the jealousy of Saul himself, is worthy of notice.

JFB: 1Sa 26:19

This was the drift of their conduct. By driving him from the land and ordinances of the true worship, into foreign and heathen countries, they were exposing him to all the seductions of idolatry.

Clarke: 1Sa 26:19

Let him accept an offering - If God have stirred thee up against me, why, then, let him deliver my life into thy hand, and accept it as a sacrifice. But as the word is מנחה minchah , a gratitude-offering, perhaps the sense may be this: Let God accept a gratitude-offering from thee, for having purged the land of a worker of iniquity; for, were I not such, God would never stir thee up against me

Clarke: 1Sa 26:19

But if they be the children of men - If men have, by false representations, lies, and slanders, stirred thee up against an innocent man, then let them be cursed before the Lord. If I am guilty, I deserve to die; if not, those who seek my life should be destroyed

Clarke: 1Sa 26:19

Saying, Go, serve other gods - His being obliged to leave the tabernacle, and the place where the true worship of God was performed, and take refuge among idolaters, said in effect, Go, serve other gods.

TSK: 1Sa 26:19

let my lord : 1Sa 25:24; Gen 44:18

stirred : 1Sa 16:14-23, 1Sa 18:10; 2Sa 16:11, 2Sa 24:1; 1Ki 22:22; 1Ch 21:1

accept : Heb. smell, Gen 8:21; Lev 26:31; Psa 119:1-8

cursed : Pro 6:16-19, Pro 30:10; Gal 1:8, Gal 1:9, Gal 5:12; 2Ti 4:14

they have driven : Deu 4:27, Deu 4:28; Jos 22:25-27; Psa 42:1, Psa 42:2, Psa 120:5; Isa 60:5; Rom 14:15

abiding : Heb. cleaving

the inheritance : 2Sa 14:16, 2Sa 20:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 26:19

If the Lord have stirred thee up - The meaning is clear from the preceding history. "An evil spirit from God troubling him"was the beginning of the persecution. And this evil spirit was sent in punishment of Saul’ s sin 1Sa 16:1, 1Sa 16:14. If the continued persecution was merely the consequence of this evil spirit continuing to vex Saul, David advises Saul to seek God’ s pardon, and, as a consequence, the removal of the evil spirit, by offering a sacrifice. But if the persecution was the consequence of the false accusations of slanderers, then "cursed"be his enemies who, by their actions, drove David out from the only land where Yahweh was worshipped, and forced him to take refuge in the country of pagan and idolaters (compare Deu 4:27; Deu 28:36).

Poole: 1Sa 26:19

If the Lord have stirred thee up against me if the Lord have by the evil spirit which he hath sent, or by his secret providence, directed thy rage against me for the punishment of thine or my sins.

Let him accept an offering let us offer up a sacrifice to God to appease his wrath against us.

If they be the children of men who by their crafty insinuations and calumnies have incensed thee against me. He showeth his prudence, and reverence, and meekness; that he accuseth not the king, but translateth the fault wholly upon his evil ministers; as the Israelites do in the like case, Exo 5:16 .

From abiding in the inheritance of the Lord from the land which God hath given to his people for their inheritance, and where he hath established his presence and worship.

Saying, Go, serve other gods: this was the language of their actions; for by driving him from God’ s land, and the place of his worship, into foreign and idolatrous lands, they exposed him to the peril of being either insnared by their counsels or examples, or forced by their threats and power to worship idols.

Haydock: 1Sa 26:19

Sacrifice, that he may be appeased; (Jonathan; Vatable) or rather, I am willing to fall a victim, (Menochius) and pray that thy sacrifice may be acceptable, and all thy designs against me succeed, Psalm xix. 4. ---

They are. The opposition of this sentence to the preceding seems to require "let them be," &c. What in effect did not those deserve who wished to make David adore false gods? (Calmet) ---

Lord in the land of Israel. ---

Gods. They said so, at least by their actions. (Menochius) ---

All other countries were in a manner abandoned to idol-worship, so that a person could not dwell in them, without the most imminent danger. See 2 Kings xiv. 16., and Psalm lxxxiii. 12. (Calmet)

Gill: 1Sa 26:19

Now therefore, I pray thee, let my lord the king hear the words of his servant,.... Whether David waited for an answer to his question is not certain; probably he did, and observing none returned, desired audience of what he had further to say:

if the Lord have stirred thee up against me; if he had put it into his heart to persecute him after this manner, for some sin he had committed against him, though not against Saul: did that appear to be the case:

let him accept an offering; my offering, as the Targum; or my prayer, as Jarchi; I would offer a sin offering according to the law, to make atonement for my offence, and might hope it would be accepted; or I would make my supplication to God, and entreat him to forgive mine iniquity, and so an issue be put to these troubles; or should it be a capital crime deserving of death he was guilty of, he was content to die, and satisfy for his fault in that way; or if both of them had sinned, in any respect, he proposed to join in an acceptable sacrifice to God, and so reconciliation be made, and matters adjusted in such a religious way; if it was the evil spirit from the Lord that had entered into Saul, or God had suffered a melancholy disorder to seize him, which had put him upon those measures, let an offering agreeable to the will of God be offered, or supplication made for the removal of it:

but if they be the children of men; that incited him to such violent methods, as Abner his general, or Doeg the Edomite, and others:

cursed be they before the Lord; an imprecation of the vengeance of God upon them:

for they have driven me out this day from abiding in the inheritance of the Lord; meaning not from his own house and fatally, nor from the palace of Saul, but from the land of Canaan the Lord had given to his people Israel for an inheritance, and from the worship of God in it, which made it dear and precious to him; he knew if Saul went on pursuing him in this manner, he mast be obliged to quit the land, and go into a foreign country, as he quickly did; so the Targum renders it the inheritance of the people of the Lord: by being driven out of the land which was their inheritance, he should be deprived of their company and conversation, and of all social worship; the consideration of which was cutting to him, and caused the above imprecation from him on those who were concerned in it, and who in effect by their actions were

saying, go, serve other gods; for by being forced to go into an idolatrous country, he would be in the way of temptation, and be liable to be corrupted by ill examples, and to be persuaded and enticed into idolatrous practices; and if he was kept from them it would be no thanks to them, they did all they could to lead him into them; and if he was preserved, it would be owing to the power and grace of God; the Targum is,"go David among the people that worship idols;''the Jews have a saying, that he that dwells without the land of Israel, it is as if he had no God and as if he served an idol ^q.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 26:19

¹ tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

² tn Heb “but if the sons of men.”

Geneva Bible: 1Sa 26:19

Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him ^{( h )} accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve ^{( i )} other gods.

^{( h )} Let his anger toward us be pacified by a sacrifice.

^{( i )} As much as lay in them, they compelled him to idolatry because they forced him to flee to the idolaters.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 26:1-25

1 Saul, by the discovery of the Ziphites, comes to Hachilah against David.

4 David coming into the trench stays Abishai from killing Saul, but takes his spear and cruse.

13 David reproves Abner;

17 and exhorts Saul.

21 Saul acknowledges his sin.

MHCC: 1Sa 26:13-20

David reasoned seriously and affectionately with Saul. Those who forbid our attendance on God's ordinances, do what they can to estrange us from God, and to make us heathens. We are to reckon that which exposes us to sin the greatest injury that can be done us. If the Lord stirred thee up against me, either in displeasure to me, taking this way to punish me for my sins against him, or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee; let Him accept an offering from us both. Let us join in seeking peace, and to be reconciled with God by sacrifice.

Matthew Henry: 1Sa 26:13-20

David having got safely from Saul's camp himself, and having brought with him proofs sufficient that he had been there, posts himself conveniently, so that they might hear him and yet not reach him (1Sa 26:13), and then begins to reason with them upon what had passed.

I. He reasons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of God that Abner and the rest of the guards were cast into so deep a sleep, and that God's immediate hand was in it; but he reproaches Abner as unworthy to be captain of the lifeguards, since he could sleep when the king his master lay so much exposed. By this it appears that the hand of God locked them up in this deep sleep that, as soon as ever David had got out of danger, a very little thing awakened them, even David's voice at a great distance roused them, 1Sa 26:14. Abner got up (we may suppose it early in a summer's morning) and enquired who called, and disturbed the king's repose. "It is I,"says David, and then he upbraids him with his sleeping when he should have been upon his guard. Perhaps Abner, looking upon David as a despicable enemy and one that there was no danger from, had neglected to set a watch; however, he himself ought to have been more wakeful. David, to put him into confusion, told him, 1. That he had lost his honour (1Sa 26:15): " Art not thou a man? (so the word is), a man in office, that art bound, by the duty of thy place, to inspect the soldiery? Art not thou in reputation for a valiant man? So thou wouldst be esteemed, a man of such courage and conduct that there is none like thee; but now thou art shamed for ever. Thou a general! Thou, a sluggard!"2. That he deserved to lose his head (1Sa 26:16): " You are all worthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum - Behold this token. See where the king's spear is, in the hand of him whom the king himself is pleased to count his enemy. Those that took away this might as easily and safely have taken away his life. Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?"Note, Sometimes those that unjustly condemn others are justly left to fall into condemnation themselves.

II. He reasons seriously and affectionately with Saul. By this time he was so well awake as to hear what was said, and to discern who said it (1Sa 26:17): Is this thy voice, my son David? In the same manner he had expressed his relentings, 1Sa 24:16. He had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor ever sincerely utter good expressions. And now David has as fair an opportunity of reaching Saul's conscience as he had just now of taking away his life. This he lays hold on, though not of that, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the prosecution and be reconciled.

1. He complains of the very melancholy condition he was brought into by the enmity of Saul against him. Two things he laments: - (1.) That he was driven from his master and from his business: " My lord pursues after his servant, 1Sa 26:18. How gladly would I serve thee as formerly if my service might be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him."(2.) That he was driven from his God and from his religion; and this was a much greater grievance than the former (1Sa 26:19): "They have driven me out from the inheritance of the Lord, have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, ere long, oblige me entirely to quit the country."And that which troubled him was not so much that he was driven out from his own inheritance as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God's title to our estates and his interest in them then of our own, and that with them we may honour him then that with them we may maintain ourselves. Nor was it so much his trouble that he was constrained to live among strangers as that he was constrained to live among the worshippers of strange gods and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect, send him to go and serve other gods, and perhaps he had heard that some of them had spoken to that purport of him. Those that forbid our attendance on God's ordinances do what in them lies to estrange us from God and to make us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites and worshippers of the true God, would have prejudiced him against the religion they professed and have driven him to communicate with idolaters. "If these be Israelites,"he might have said, "let me live and die with Philistines;"and no thanks to them that their conduct had not that effect. We are to reckon that the greatest injury that can be done us which exposes us to sin. Of those who thus led David into temptation he here says, Cursed be they before the Lord. Those fall under a curse that thrust out those whom God receives, and send those to the devil who are dear to God.

2. He insists upon his own innocency: What have I done or what evil is in my hand? 1Sa 26:18. He had the testimony of his conscience for him that he had never done nor ever designed any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country. He had lately had Saul's own testimony concerning him (1Sa 24:17): Thou art more righteous than I. It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.

3. He endeavours to convince Saul that his pursuit of him is not only wrong, but mean, and much below him: " The king of Israel, whose dignity is great, and who has so much other work to do, has come out to seek a flea, as when one doth hunt a partridge in the mountains, "1Sa 26:20 - a poor game for the king of Israel to pursue. He compares himself to a partridge, a vert innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory to trample upon so weak and patient as well as so innocent an enemy! Jam 5:6, You have killed the just, and he doth not resist you.

4. He desires that the core of the controversy may be searched into and some proper method taken to bring it to an end, 1Sa 26:19. Saul himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safety. David was not willing to say (though it was very true) that Saul's own envy and malice put him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God or to the unrighteous designs of evil men. Now, (1.) " If the Lord have stirred thee up against me, either in displeasure to me (taking this way to punish me for my sins against him, though, as to thee, I am guiltless) or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both - let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end."See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph 2:16; Pro 16:7. But, (2.) "If thou art incited to it by wicked men, that incense thee against me, cursed be they before the Lord, "that is, they are very wicked people, and it is fit that they should be abandoned as such, and excluded from the king's court and councils. He decently lays the blame upon the evil counsellors who advised the king to that which was dishonourable and dishonest, and insists upon it that they be removed from about him and forbidden his presence, as men cursed before the Lord, and then he hoped he should gain his petition, which is (1Sa 26:20), " Let not my blood fall to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong and avenge it."Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.

Keil-Delitzsch: 1Sa 26:13-20

" And David went over to the other side, and placed himself upon the topof the mountain afar off (the space between them was great), and cried tothe people ,"etc. Saul had probably encamped with his fighting men on theslope of the ill Hachilah, so that a valley separated him from the oppositehill, from which David had no doubt reconnoitred the camp and then gonedown to it (1Sa 26:6), and to which he returned after the deed wasaccomplished. The statement that this mountain was far off, so that therewas a great space between David and Saul, not only favours the accuracyof the historical tradition, but shows that David reckoned far less nowupon any change in the state of Saul's mind than he had done before, whenhe followed Saul without hesitation from the cave and called after him (1Sa 24:9), and that in fact he rather feared lest Saul should endeavour toget him into his power as soon as he woke from his sleep.

1Sa 26:14

David called out to Abner, whose duty it was as general todefend the life of his king. And Abner replied, " Who art thou, who criestout to the king? "i.e., offendest the king by thy shouting, and disturbesthis rest.

1Sa 26:15-16

David in return taunted Abner with having watched the kingcarelessly, and made himself chargeable with his death. "For one of thepeople came to destroy thy lord the king." As a proof of this, he thenshowed him the spear and pitcher that he had taken away with him. ראה is to be repeated in thought before את־צפּחת : " look where theking's spear is; and (look) at the pitcher at his head ,"sc., where it is. Thesereproaches that were cast at Abner were intended to show to Saul, whomight at any rate possibly hear, and in fact did hear, that David was themost faithful defender of his life, more faithful than his closest and mostzealous servants.

1Sa 26:17-19

When Saul heard David's voice (for he could hardly have seenDavid, as the occurrence took place before daybreak, at the latest when theday began to dawn), and David had made himself known to the king inreply to his inquiry, David said, " Why doth my lord pursue his servant?for what have I done, and what evil is in my hand? "He then gave him thewell-meant advice, to seek reconciliation for his wrath against him, and notto bring upon himself the guilt of allowing David to find his death in aforeign land. The words, "and now let my lord the king hear the saying ofhis servant," serve to indicate that what follows is important, and worthyof laying to heart. In his words, David supposes two cases as conceivablecauses of Saul's hostility:(1) if Jehovah hath stirred thee up against me; (2) if men have done so. Inthe first case, he proposes as the best means of overcoming thisinstigation, that He (Jehovah) should smell an offering. The Hiphil ירח only means to smell, not to cause to smell. The subject is Jehovah. Smelling a sacrifice is an anthropomorphic term, used to denote the divinesatisfaction (cf. Gen 8:21). The meaning of the words, "let Jehovah smellsacrifice," is therefore, "let Saul appease the wrath of God by thepresentation of acceptable sacrifices."What sacrifices they are whichplease God, is shown in Psa 51:18-19; and it is certainly not by accidentmerely that David uses the word minchah , the technical expression in thelaw for the bloodless sacrifice, which sets forth the sanctification of life ingood works. The thought to which David gives utterance here, namely,that God instigates a man to evil actions, is met with in other passages ofthe Old Testament. It not only lies at the foundation of the words ofDavid in Psa 51:6 (cf. Hengstenberg on Psalms ), but is also clearlyexpressed in 2Sa 24:1, where Jehovah instigates David to number thepeople, and where this instigation is described as a manifestation of theanger of God against Israel; and in 2Sa 16:10., where David says, withregard to Shimei, that God had bade him curse him. These passages also show that God only instigates those who have sinnedagainst Him to evil deeds; and therefore that the instigation consists in thefact that God impels sinners to manifest the wickedness of their hearts indeeds, or furnishes the opportunity and occasion for the unfolding andpractical manifestation of the evil desire of the heart, that the sinner mayeither be brought to the knowledge of his more evil ways and also torepentance, through the evil deed and its consequences, or, if the heartshould be hardened still more by the evil deed, that it may become ripe forthe judgment of death. The instigation of a sinner to evil is simply onepeculiar way in which God, as a general rule, punishes sins throughsinners; for God only instigates to evil actions such as have drawn downthe wrath of God upon themselves in consequence of their sin. WhenDavid supposes the fact that Jehovah has instigated Saul against him, heacknowledges, implicitly at least, that he himself is a sinner, whom theLord may be intending to punish, though without lessening Saul's wrongby this indirect confession.

The second supposition is: " if, however, children of men "(sc., haveinstigated thee against me); in which case " let them be cursed before theLord; for they drive me now (this day) that I dare not attach myself to theinheritance of Jehovah (i.e., the people of God), saying, Go, serve othergods ."The meaning is this: They have carried it so far now, that I amobliged to separate from the people of God, to fly from the land of theLord, and, because far away from His sanctuary, to serve other gods. Theidea implied in the closing words was, that Jehovah could only beworshipped in Canaan, at the sanctuary consecrated to Him, because itwas only there that He manifested himself to His people, and revealed Hisface or gracious presence (vid., Psa 42:2-3; Psa 84:11; Psa 143:6.). "We are not tounderstand that the enemies of David were actually accustomed to usethese very words, but David was thinking of deeds rather than words"(Calvin).

1Sa 26:20

"And now let not my blood fall to the earth far away from theface of the Lord," i.e., do not carry it so far as to compel me to perish in aforeign land. " For the king of Israel has gone out to seek a single flea (vid.,1Sa 24:15), as one hunts a partridge upon the mountains ."This lastcomparison does not of course refer to the first, so that "the object ofcomparison is compared again with something else,"as Thenius supposes,but it refers rather to the whole of the previous clause. The king of Israel ispursuing something very trivial, and altogether unworthy of his pursuit,just as if one were hunting a partridge upon the mountains. "No one wouldthink it worth his while to hunt a single partridge that had flown to themountains, when they may be found in coveys in the fields"(Winer, Bibl. R. W. ii. p. 307). This comparison, therefore, does not presuppose that קרא must be a bird living upon the mountains, as Theniusmaintains, so as to justify his altering the text according to the Septuagint. These words of David were perfectly well adapted to sharpen Saul'sconscience, and induce him to desist from his enmity, if he still had an earfor the voice of truth.

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

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

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

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

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

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

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

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

C. David in Exile chs. 21-30

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

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

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

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

Constable: 1Sa 23:1--26:25

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

". . . chapters 24-26 form a discrete literary unit within 1 Samuel. Chapters 24 and 26 are virtually mirror images of each other, beginning with Saul's receiving a report about David's latest hiding place (24:1; 26:1), focusing on David's refusal to lift a hand against Saul, the Lord's anointed' (24:6, 10; 26:11), and concluding with the words of a remorseful Saul and his returning home from his pursuit of David (24:17-22; 26:21, 25). The two chapters form a frame around the central chapter 25, where the churlish Nabal functions as an alter ego of the rejected Saul. In addition, divine protection that keeps David from shedding innocent blood runs as a unifying thread through all three chapters."²³⁷

Saul, who had disregarded God's Law, became a deadly threat to David (23:19-28). However, David, who regarded God's Law, became a source of life to Saul (23:29-24:22) and to others in Israel (ch. 25).

In the previous section, Saul sought the opportunity to take David's life. In this one (23:29-24:22), given the opportunity to take Saul's life, David spared him.

Constable: 1Sa 26:1-25

David's second sparing of Saul's life ch. 26

Again the scene shifts to Saul (cf. ch. 24). The writer contrasted his improper attitudes and behavior and their consequences with David's proper attitudes and behavior and their consequences. There are many similarities between this chapter and chapter 24, which records David's sparing of Saul's life in the cave of Adullam. Perhaps the most significant difference is that in chapter 24 David was on the defensive whereas in chapter 26 he was on the offensive. Chapter 26 is the third and final episode in the mini-section on David's treatment of two fools: Saul and Nabal. A prominent theme in this pericope is David's learning to trust God to repay his enemies rather than taking vengeance himself.

The general structure of the chapter is chiastic.

"A. Saul searches for David, who then responds (vv. 1-5).

B. David keeps his man Abishai from killing Saul (vv. 6-12).

B'. David rebukes Saul's man Abner for not protecting Saul (vv. 13-16).

A'. Saul talks to David, who then responds (vv. 17-25)."²⁶²

Constable: 1Sa 26:17-20

David's appeal to Saul 26:17-20

Evidently the realization that David or Abishai again could have killed him but did not led Saul to respond to David tenderly calling him his son (v. 17; cf. vv. 21, 25). Indeed, David had behaved as a loyal son toward Saul. David, however, did not now address Saul as his father, as he had previously (cf. 24:11). He had come to view Saul less affectionately since he continued to hound David without cause after repeated promises to stop doing so. Moreover Saul was no longer David's father-in-law (cf. 25:44).

David said that if violation of the Mosaic Law had prompted Saul to hunt him down he was ready to offer the sacrifice the Law prescribed to atone for it (v. 19). However if David's enemies had stirred up Saul's hostility without cause, David prayed that God would judge them for that. Saul's attacks had resulted in David's separation from the Lord's inheritance (i.e., the blessings God had given Israel, especially rest in the Promised Land) since he had to live as a fugitive. David's enemies had in effect encouraged him to abandon Yahweh by driving him out of his home territory (v. 19).²⁶³ The common conception in the ancient Near East was that gods ruled areas. Evidently some people were saying that because David had departed from his area the Lord would not protect him. David appeared to be seeking the protection of other gods by living in areas that they supposedly controlled (e.g., Philistia and Moab).²⁶⁴ This looked like David was violating the first commandment (Exod. 20:3). Nevertheless David wanted to live and die in the center of God's will and presence (v. 20).

David again compared himself to a mere flea, essentially harmless but annoying to Saul (v. 20; cf. 24:14). He was making a word play on Abner's question, "Who are you who calls (Heb. qarata) to the king?" (v. 14) by referring to himself as a "partridge" (v. 20, Heb. haqqore, lit. caller-bird). The partridge darts from one bush to another when a hunter pursues it, as David had been doing, though it tires fairly quickly and then can be caught easily.²⁶⁵ David's point in comparing himself to a partridge and a flea was that Saul's search for such an insignificant person as David was beneath his dignity.

Guzik: 1Sa 26:1-25

1 Samuel 26 - David Spares Saul's Life Again

A. David's second opportunity to kill Saul.

1. (1-4) The Ziphites betray David again.

Now the Ziphites came to Saul at Gibeah, saying, "Is David not hiding in the hill of Hachilah, opposite Jeshimon?" Then Saul arose and went down to the Wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the Wilderness of Ziph. And Saul encamped in the hill of Hachilah, which is opposite Jeshimon, by the road. But David stayed in the wilderness, and he saw that Saul came after him into the wilderness. David therefore sent out spies, and understood that Saul had indeed come.

a. Now the Ziphites came to Saul: The Ziphites - the people of the city of Ziph - had betrayed David's whereabouts to Saul before (1 Samuel 23:19-23). Now, they try to gain King Saul's favor again by helping Saul find David again.

b. Saul went, having three thousand chosen men of Israel with him, to seek David. This means Saul has gone back on his previous repentance shown in 1 Samuel 24:16-21. At that time, David had opportunity to kill Saul, but did not take it. When David boldly demonstrated this to Saul, the king was greatly moved emotionally, and publicly repented for his murderous intentions toward David. Saul's repentance was deep, sincere, and emotional - but it didn't last very long.

i. Three thousand chosen men reminds us that Saul had a great numerical advantage. 3,000 against 600 is a significant advantage.

c. David therefore sent out spies: David, as wise and capable commander, constantly monitors the movements of Saul. David knows where Saul is, but Saul does not know where David is.

2. (5-8) David's second opportunity to kill Saul.

So David arose and came to the place where Saul had encamped. And David saw the place where Saul lay, and Abner the son of Ner, the commander of his army. Now Saul lay within the camp, with the people encamped all around him. Then David answered, and said to Ahimelech the Hittite and to Abishai the son of Zeruiah, brother of Joab, saying, "Who will go down with me to Saul in the camp?" And Abishai said, "I will go down with you." So David and Abishai came to the people by night; and there Saul lay sleeping within the camp, with his spear stuck in the ground by his head. And Abner and the people lay all around him. Then Abishai said to David, "God has delivered your enemy into your hand this day. Now therefore, please, let me strike him at once with the spear, right to the earth; and I will not have to strike him a second time!"

a. Now Saul lay within the camp: The King James Version says that Saul lay within the trench. The translation is pretty literal from the Hebrew, but gives the wrong idea. The idea is that the perimeter of Israeli army camp was marked by the tracks of their wagons, and it was within the perimeter of the camp that Saul slept. Saul lay within the camp is a good translation of the idea.

b. So David arose and came to the place where Saul had encamped: The last time David and Saul met, David was simply hiding from Saul, and Saul happened upon the place where David hid. This time, David actively seeks Saul out.

i. So David arose means that David himself went. He could have sent any of his 600 men to do this job, and from a military sense, it made more sense to send someone else. Why should David take on such a dangerous mission? The fact that David did this shows his boldness and courage; the outcome of it all shows God was leading him in it.

c. David saw the place where Saul lay, and Abner the son of Ner, the commander of his army: As the entire army sleeps, Saul sleeps near the commander of his army. Then David, with a trusted assistant (Abishai the son of Zeruiah), secretly creeps down to where Saul and Abner sleep. With Saul's spear stuck in the ground by his head, and all asleep, Saul is completely vulnerable.

d. Then Abishai said to David, "God has delivered your enemy into your hand this day": Here, David receives the same advice as on the previous occasion he had to kill Saul (1 Samuel 24:4). Each time, David's associates pointed out that this circumstance was not an accident, God designed it - and the design was for David to take righteous vengeance upon Saul.

i. Abishai even makes it easy for David: Please let me strike at once with the spear. David would not raise his hand against Saul; Abishai would do it, and not feel bad about it in the slightest way. David could say to himself and everyone else, "I did not kill Saul."

ii. Abishai also weaves into the matter an element of poetic justice: the spear used to kill Saul would be the king's own spear, stuck in the ground by his head. The spear that was thrown at David in attempted murder before (1 Samuel 18:10-11 and 19:9-10), would now be used as the instrument of the LORD's righteous judgment! It all might have seemed to be perfectly given from the hand of God!

3. (9-12) David's response to the opportunity to kill Saul.

And David said to Abishai, "Do not destroy him; for who can stretch out his hand against the Lord's anointed, and be guiltless?" David said furthermore, "As the LORD lives, the LORD shall strike him, or his day shall come to die, or he shall go out to battle and perish. The LORD forbid that I should stretch out my hand against the Lord's anointed. But please, take now the spear and the jug of water that are by his head, and let us go." So David took the spear and the jug of water by Saul's head, and they got away; and no man saw it or knew it or awoke. For they were all asleep, because a deep sleep from the LORD had fallen on them.

a. Do not destroy him; for who can stretch out his hand against the LORD's anointed, and be guiltless: It wasn't that David thought Saul was right. David knew more than anyone that Saul was deeply in sin. But David knew that even a sinning Saul was still the anointed king over Israel (1 Samuel 10:1). That would only change when God changed it; David would not stretch out his hand against the LORD's anointed. He knew he would be guilty before God if he did.

i. We might think that at this time, David had more righteous reason than ever to kill Saul. Now, Saul had gone back on a previous promise to leave David alone. Many of us, if we were in David's position, would have said "I showed love and let him off once before. I'm full of love, but I'm not stupid. Saul had his chance and he blew it; this time, this opportunity is from God!"

ii. But love, at least in the eyes of the world, will sometimes act in what the world considers to be a stupid way. Jesus said that we should forgive, and forgive, and forgive again (Matthew 18:21-22).

iii. In addition, Saul's sin against David did not make him less the anointed king of Israel. Though this was a trial that required supernatural endurance and love from David, it still would have been sin for him to kill Saul.

iv. "Though Saul be a cruel tyrant, and rejected by God, yet he is our sovereign lord and king; and I, though designed king, as yet am but a private person, and his subject; and therefore cannot kill him without sin, nor will I consent that you shouldst do it." (Poole <biblio.htm>)

b. The LORD shall strike him, or his day shall come to die, or he shall go out to battle and perish: David knew that it wasn't "hard" for God to kill Saul. The LORD was more than able to kill Saul at any time He chose. Every breath Saul took was a gift from God. God could have allowed any wicked man to kill Saul at any time. When it came to striking down an anointed king of Israel, God did not need the services of a godly, righteous man like David!

i. "Vengeance is Mine, I will repay," says the Lord (Romans 12:17-21). If vengeance belongs to God, it does not belong to us, so we are to love our enemies and never repay evil with evil.

ii. We might even say that since Saul deserved it, it was the "right thing" to kill Saul. But if it was the "right thing," this was the "wrong way." Often when we have a right thing in front of us, we will be tempted to pursue it in a wrong way.

iii. David's greater Son, Jesus, showed us how to refuse to pursue the right thing the wrong way. Jesus rejected Satan's shortcut to the cross (Luke 4:5-8). Jesus never did miracles just to promote Himself (John 6:30-33). Jesus went the way of the cross instead. Jesus shows us that God's way may be more difficult - but it is always better.

iv. David knew to seek first the kingdom of God and His righteousness, and all these things shall be added unto you (Matthew 6:33). Our job is to seek first the kingdom of God, and He will bring things to pass as we do.

c. David took the spear and the jug of water by Saul's head: David would not kill Saul, but he did take the spear and the jug of water as evidence that he had the opportunity to kill Saul. Probably, David noticed that a deep sleep from the LORD had fallen on them all, and knew there was a reason for it.

B. David confronts Saul again with the evidence of his mercy.

1. (13-16) David chides Abner, Saul's body guard.

Now David went over to the other side, and stood on the top of a hill afar off, a great distance being between them. And David called out to the people and to Abner the son of Ner, saying, "Do you not answer, Abner?" Then Abner answered and said, "Who are you, calling out to the king?" So David said to Abner, "Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? For one of the people came in to destroy your lord the king. This thing that you have done is not good. As the LORD lives, you deserve to die, because you have not guarded your master, the Lord's anointed. And now see where the king's spear is, and the jug of water that was by his head."

a. Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? In this vivid scene, David implies that he cares more for Saul's life than Abner does.

b. See where the king's spear is, and the jug of water that was by his head: This dramatic evidence - like the evidence of the corner of Saul's robe in 1 Samuel 24:11 - was undeniable proof that David had the opportunity to kill Saul, but did not do it.

2. (17-20) David calls out to Saul.

Then Saul knew David's voice, and said, "Is that your voice, my son David?" And David said, "It is my voice, my lord, O king." And he said, "Why does my lord thus pursue his servant? For what have I done, or what evil is in my hand? Now therefore, please, let my lord the king hear the words of his servant: If the LORD has stirred you up against me, let Him accept an offering. But if it is the children of men, may they be cursed before the LORD, for they have driven me out this day from sharing in the inheritance of the LORD, saying, 'Go, serve other gods.' So now, do not let my blood fall to the earth before the face of the LORD. For the king of Israel has come out to seek a flea, as when one hunts a partridge in the mountains."

a. David speaks to Saul with genuine humility (my lord, O king . . . my lord . . . please let my lord . . . his servant). Since David was so right, and Saul was so wrong, it would have been easy for David to project a superior attitude towards Saul, but he didn't.

b. What have I done, or what evil is in my hand? David first asked Saul to consider the facts, and to clearly think about what he was doing.

c. If the LORD has stirred you up against me . . . if it is the children of men: Next, David made easier for Saul to repent. David knew very well that the LORD or other men had not stirred up Saul, but rather it came from Saul's own bitterness, carnality, and jealousy. But he offers these suggestions to Saul, to given him an easier way to repent. He can admit that his actions against David were wrong, without admitting that they originated with himself.

d. They have driven me out this day from abiding in the inheritance of the LORD, saying, "Go, serve other gods." Here, David reveals his own heart's struggle under the pressure from Saul's relentless persecution. What hurts David the most is that he can't go to the house of God, and openly be with the people of God, and live his life after the LORD as he longs to. The pressure of all this tempts David to consider leaving Israel all together and going among people who worship other gods.

e. Now therefore, do not let my blood fall to the earth before the face of the LORD: David concludes his appeal to Saul with a simple request. "Saul, please don't kill me!"

i. "There is a vast deal of dignity in this speech of David, arising from a consciousness of his own innocence. He neither begs his life from Saul, nor offers one argument to prevail upon him to desist from his felonious attempts, but refers the whole matter to God, as the judge and vindicator of oppressed innocence." (Clarke <Clarke.htm>)

f. As when one hunts a partridge in the mountains: "It is worthy of remark that the Arabs, observing that partridges, being put up several times, soon become so weary as not to be able to fly; they in this manner hunt them upon the mountains, till at last they can knock them down with their clubs. It was in this manner that Saul hunted David, coming hastily upon him, and putting him up from time to time, in hopes that he should at length, by frequent repetitions of it, be able to destroy him." (Clarke <Clarke.htm>)

3. (21) Saul apologizes to David.

Then Saul said, "I have sinned. Return, my son David. For I will harm you no more, because my life was precious in your eyes this day. Indeed I have played the fool and erred exceedingly."

a. I have sinned: The last time Saul was in this situation, he was overcome with emotion. His feelings seemed right, but his life was not changed (1 Samuel 24:16-21). This time, there is something cold and mechanical about Saul's words. It feels that the words are right, but this time, the feelings aren't even there.

i. On another occasion, Saul "repented" with the right words but no depth of heart. In 1 Samuel 15:24-25 and 15:30, Saul said the words, "I have sinned," yet he was still far more concerned about his image before the people than the condition of his heart and life before God.

ii. Sometimes we know the right words to say - we know what sound spiritual and right - but our hearts really aren't there. When we sense this in others, we are to love them, deciding to think the best and forgive them (as Jesus described in Luke 17:3-4). When we sense this in ourselves, we should be honest, then pray mightily that our heart would come into the same right place as our words!

iii. "Good motions that fall into wicked hearts, are like some sparks that fall from the flint and steel into wet tinder; lightsome for the time, but soon out." (Trapp <Trapp.htm>)

b. For I will harm you no more . . . Indeed I have played the fool and erred exceedingly: This is a time when we really wish we could see and hear what happened, so we can see the expression on Saul's face, and the tone and intonation of his words. It seems - both from the "feel" of the verse and Saul's subsequent actions - that Saul isn't repentant; rather, he simply has a bitter realization that David has got the better of him once again. His words in 1 Samuel 26:25 express this also: You shall both do great things and also still prevail.

i. "The Apostle makes a great distinction, and rightly, between the sorrow of the world and the sorrow of a godly repentance which needeth not to be repented of. Certainly Saul's confession of sin belonged to the former; while the cry of the latter comes out in Psalm 51, extorted from David by the crimes after the years." (Meyer <Meyer.htm>)

c. Morgan on I have played the fool: "In these words we have a perfect autobiography. In them the complete life-story of this man is told . . . There had been given to him the Spirit of God, the friendship of Samuel, and the devotion of men whose hearts God had touched. He had so acted that the Spirit departed from him; Samuel had been unable to help him; and the hearts of the people had been turned away from him. The whole secret was that he had leaned to his own understanding, had failed to obey, and so had become the evil-tempered man he was, mastered by hatred, and fighting against God."

4. (22-25) David explains to Saul why he did not kill him.

And David answered and said, "Here is the king's spear. Let one of the young men come over and get it. May the LORD repay every man for his righteousness and his faithfulness; for the LORD delivered you into my hand today, but I would not stretch out my hand against the Lord's anointed. And indeed, as your life was valued much this day in my eyes, so let my life be valued much in the eyes of the LORD, and let Him deliver me out of all tribulation." Then Saul said to David, "May you be blessed, my son David! You shall both do great things and also still prevail." So David went on his way, and Saul returned to his place.

a. May the LORD repay every man for his righteousness and his faithfulness: David trusts in the God who blesses the righteous and the faithful. David knew the truth of Hebrews 6:10 before it was written: For God is not unjust to forget your work and labor of love which you have shown toward His name.

i. David understood the principle Jesus spoke of in Matthew 7:2: With the same measure you use, it will be measured back to you. David wanted the "extra big scoop" of God's mercy given for himself, so David gave Saul the "extra big scoop" of mercy. That generous measure of mercy will be a great blessing to David later in his life.

b. So let my life be valued much in the eyes of the LORD: David wanted to fulfill his calling, to be the next king of Israel. But he wanted both the throne and the blessing of God. He refused to take the throne through murder or rebellion. He would wait until it came to him God's way. In this, David trusted that God would protect him when he did eventually come to reign over Israel.

i. David knew that if he wanted God's support when he became king, he must support Saul now.

ii. David held on to this principle, and when he became king, he recognized that his righteousness was rewarded. The LORD rewarded me according to my righteousness; according to the cleanness of my hands He has recompensed me. For I have kept the ways of the LORD, and have not wickedly departed from my God. For all His judgments were before me, and I did not put away His statutes from me. I was also blameless before Him, and I kept myself from my iniquity. Therefore the LORD has recompensed me according to my righteousness, according to the cleanness of my hands in His sight. With the merciful You will show Yourself merciful; with a blameless man You will show Yourself blameless; with the pure You will show Yourself pure; and with the devious You will show Yourself shrewd. For You will save the humble people, but will bring down haughty looks. (Psalm 18:20-27)

c. David went on his way: Saul invited David to return (1 Samuel 26:21), but David did not take the invitation. He would wait and see if the repentant words Saul spoke showed a genuine repentance in his life. But as David goes on his way, he is faced with the temptation he spoke of in 1 Samuel 26:19 - the temptation to flee Israel all together and live among the ungodly.

i. "Knowing Saul's unstable and deceitful heart, he would not trust to any of his professions or promises, but kept out of his reach." (Poole <biblio.htm>)

ii. "Since now there is nothing more to be said, David and Saul part, never to see each other again." (Youngblood)

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

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

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

JFB: 1 Samuel (Outline)

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

TSK: 1 Samuel (Book Introduction)

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

TSK: 1 Samuel 26 (Chapter Introduction)

Overview

1Sa 26:1, Saul, by the discovery of the Ziphites, comes to Hachilah against David; 1Sa 26:4, David coming into the trench stays Abishai from killing Saul, but takes his spear and cruse; 1Sa 26:13, David reproves Abner; 1Sa 26:17, and exhorts Saul; 1Sa 26:21, Saul acknowledges his sin.

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 26 (Chapter Introduction)

SAMUEL CHAPTER 26

Saul, by the discovery of the Ziphites, cometh to Hachilah against David, 1Sa 26:1-3 ; who cometh with Abishai to Saul’ s camp; stayeth him from killing Saul, but taketh his spear and cruse, 1Sa 26:4-12 . He upbraideth Abner, 1Sa 26:16 ; exhorteth Saul, 1Sa 26:17-20 , who acknowledgeth his sin, 1Sa 26:21-25 .

Having once betrayed him before, they thought their case desperate with David; and therefore did more strenuously assist Saul in discovering him, in order to his ruin. Doth not David hide himself? he is returned to his former haunt; of which see 1Sa 23:19 . This place might be convenient for him, either for its nearness to Abigail’ s estate; or because he might think that Saul was mollified, and the Ziphites cautioned by the unsuccessfulness of their former attempt; or because he could from thence make good his retreat into other places, if need were.

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 26 (Chapter Introduction)

(1Sa 26:1-12) Saul goes after David, who again spares Saul's life.

(1Sa 26:13-20) David exhorts Saul.

(1Sa 26:21-25) Saul acknowledges his sin.

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 26 (Chapter Introduction)

David's troubles from Saul here begin again; and the clouds return after the rain, when one would have hoped the storm had blown over, and the sky had cleared upon that side; but after Saul had owned his fault in persecuting David, and acknowledged David's title to the crown, yet here he revives the persecution, so perfectly lost was he to all sense of honour and virtue. I. The Ziphites informed him where David was (1Sa 26:1), and thereupon he marched out with a considerable force in quest of him (1Sa 26:2, 1Sa 26:3). II. David gained intelligence of his motions (1Sa 26:4), and took a view of his camp (1Sa 26:5). III. He and one of his men ventured into his camp in the night and found him and all his guards fast asleep (1Sa 26:6, 1Sa 26:7). IV. David, though much urged to it by his companions, would not take away Saul's life, but only carried off his spear and his cruse of water (1Sa 26:8-12). V. He produced these as a further witness for him that he did not design any ill to Saul, and reasoned with him upon his conduct (1Sa 26:13-20). VI. Saul was hereby convinced of his error, and once more desisted from persecuting David (1Sa 26:21-25). The story is much like that which we had (ch. 24). In both David is delivered out of Saul's hand, and Saul out of David's.

Constable: 1 Samuel (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

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

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

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

Scope

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

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

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

Message⁶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

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

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

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

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

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

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

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

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

1. Samuel's call 3:1-18

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

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

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

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

2. The response of Eli 4:12-18

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

B. Pagan fertility foiled by God ch. 5

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

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

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

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

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

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

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

2. National repentance and deliverance 7:5-14

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

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

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

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

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

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

C. Kingship removed from Saul chs. 13-15

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

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

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

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

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

IV. Saul and David 1 Sam. 16-31

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

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

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

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

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

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

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

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

2. Saul's pursuit of David ch. 23

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

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

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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_____. "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.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

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

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

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

Gill: 1 Samuel 26 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 26

This chapter relates that Saul, upon the information of the Ziphites, went out again with an armed force to seek David, 1Sa 26:1; of which David having intelligence, and of the place where he pitched, came with one of his men and reconnoitred his camp, and finding Saul and his men asleep, took away his spear, and the cruse of water at his head, and departed, without taking away his life, though solicited to it by his servant, 1Sa 26:4; which spear and cruse of water he produced to the reproach of Abner, Saul's general, and as a testimony of his sincere regard to Saul, and that he had no design upon his life, 1Sa 26:13; of which Saul being convinced, blessed David, and returned home again, 1Sa 26:21.