As a totally dedicated Nazarite who followed the stipulations of the Mosaic Covenant as best he could, Samuel became a source of deliverance for Israel. The writer recorded two deliverances in this chapter.
This section sounds more like the Book of Judges than does any other in 1 or 2 Samuel. The cycle of religious experience repeated six times in that book occurs here as well. That cycle consists of blessing, apostasy, discipline, repentance, deliverance, rededication, and blessing. Samuel exercised the same function as the judges whose experiences appear on the pages of Judges.
"In the books of Samuel there are three chapters which stand out as markers, characterized by their interpretation of historical changes taking place in Israel's leadership structure. They are 1 Samuel 7, 1 Samuel 12 and 2 Samuel 7. Not that the remainder of these books is non-theological,' for theological presuppositions undergird the whole, but in these chapters a prophet expounds the divine word for each stage of the crisis through which the people of God are passing."82
Note the continuation of the key word "hand"in this chapter (vv. 3, 8, 13, 14). It reflects the writer's continuing interest in the source of true power.
"Clearly these five chapters constitute a literary unit, for they are immediately preceded by the formula that marks the end of the story of a judge (7:13-17) and immediately followed by the formula that marks the beginning of the account of a reign (13:1; . . .). The divisions of the unit . . . alternate between negative and positive attitudes toward monarchy (not as contradictory but as complementary): 8:1-22, negative; 9:1-10:16, positive; 10:17-27, negative; 11:1-11, positive; 11:12-12:25, negative . . ."93
In this section and the next (chs. 13-15) the writer skillfully contrasted the blessing that comes as a result of obeying God's will with the cursing that comes from disobedience. Chapters 8-12 are generally positive and record Saul's successes. The section opens and closes with Samuel giving a warning to the Israelites.
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.
