1 Samuel 8
Summary for 1Sam 8:1-22: 8:1–12:25 a During Israel’s transition to a monarchy, neither God (8:7-9 b) nor Samuel (12:1-25 c) was pleased by the people’s demand for a king. Saul, the first king (chs 9–11 d), failed in his role (chs 13–31 e) and fulfilled Samuel’s warnings (see 8:10-18 f; cp. 16:1-13 g).8:2 h Samuel’s two oldest sons functioned as judges in Beersheba, fifty miles south of their father’s home.
8:3 i they were not like their father: They were more like Eli’s two sons (2:12-17 j). Their corruption was a primary reason the era of the judges ended.
8:5 k you are now old, and your sons are not like you: Judges tended to be local leaders; kings, as national leaders, were more capable of uniting a whole nation in times of crisis (8:20 l). However, a spiritual problem underlay the request for a king (8:7-8 m).
• Other nations, such as Egypt and Sumer, had monarchies for almost 2,000 years before Samuel’s time.
8:6 n Samuel was displeased: He probably felt personally rejected (8:7 o).
8:7 p Do everything they say: God rarely instructed a prophet to heed the voice of the errant populace. The will of the people and the will of God would converge in King David (see 2 Sam 7:8-17 q).
• they are rejecting me: Their rejection of judgeship was a deeper rejection of God’s rule and sovereignty (see also 1 Sam 12:1-17 r).
8:8 s followed other gods: The people’s request for a king was tantamount to idolatry. Israel’s monarchy was a divine concession rather than a divine gift. Kingship or any other human institution becomes idolatrous when it replaces trust in God.
Summary for 1Sam 8:10-18: 8:10-18 t These verses list the disadvantages of kingship. Each sentence begins with something the king would take. A king would be a confiscator, not just a protector.
8:11 u While the people wanted a king to judge them, Samuel warned that the king would reign over them. They wanted a leader but received a ruler.
Summary for 1Sam 8:12-17: 8:12-17 v The king would take people as well as possessions.
8:15 w A tenth of the harvest was already required as a sacred donation to support God’s Temple and servants (Deut 12:6 x, 17-18 y; 14:22-29 z; 26:12-15 aa). The king would demand an additional tenth, a burdensome amount given the uncertainties of agriculture.
8:17 ab you will be his slaves: By demanding a king, the people whose ancestors had once been slaves in Egypt were risking a new enslavement (cp. 1 Kgs 12:1-20 ac).
8:18 ad The people would beg for relief as their ancestors had done in Egypt under another punishing and exacting ruler (see Exod 3:7 ae).
8:20 af God had set Israel apart from the nations (Lev 20:26 ag; Num 23:9 ah). By insisting on a king and desiring to be like the nations, they were rejecting God’s plan (see 1 Sam 8:5-7 ai; cp. Deut 17:14 aj).
• judge us and lead us into battle: Kings performed three basic functions: (1) waging offensive and defensive war, (2) administering law, and (3) ensuring economic well-being.
8:21 ak repeated to the Lord: The role of a prophet included bringing the people’s case before God (cp. Num 27:5 al).
8:22 am give them a king: See study note on 8:7; cp. Rom 1:24-26 an.
1 Samuel 9
Summary for 1Sam 9:1-11:15: 9:1–11:15 ao Saul’s rise to power involved a threefold sequence: (1) his secret anointing by Samuel (9:1–10:16 ap), (2) his selection by lot (10:17-27 aq), and (3) his victory over the Ammonites (11:1-15 ar). See also study note on 13:1–16:13. 9:1 as influential man named Kish: Saul came from a wealthy family.9:2 at Saul’s mere appearance—most handsome ... taller than anyone else—inspired loyalty among the people (see 10:23 au; cp. 16:12 av; 2 Sam 14:25-26 aw).
9:5 ax Zuph, which was probably located in Ephraim, was Samuel’s home region (1:1 ay). God’s providence led Saul there.
9:6 az The phrase man of God was used to describe a prophet (2:27 ba; also Deut 33:1 bb; Josh 14:6 bc; 1 Kgs 13:1-32 bd).
9:7 be anything to offer him: Evidently, it was customary to take a gift when one sought the help of a prophet (cp. 1 Kgs 14:2-3 bf; 2 Kgs 5:5 bg, 15 bh; 8:8 bi). Some false prophets demanded gifts in return for their services (Mic 3:11 bj). Saul’s concern might reflect the spiritual ignorance of thinking that advice from a prophet of God could be purchased (Acts 8:20 bk).
9:12 bl Leaders of a community would normally convene for business at the town gates (cp. Ruth 4:1-2 bm).
• take part in a public sacrifice: Samuel is one of very few individuals in whom prophetic and priestly ministries unite (also Moses, Jeremiah, Ezekiel, and Jesus).
• place of worship (literally high place): An open-air altar or platform on a hill near the city gate. High places easily became sites for pagan idolatry (see Num 33:52 bn; 1 Kgs 15:14 bo; 22:43 bp; 2 Kgs 12:3 bq; 14:4 br; 15:4 bs, 35 bt).
9:13 bu to eat: Part of a sacrifice made during worship was burned on the altar, while the remainder was eaten in a ceremonial feast by the guests (see also 1:4 bv).
• to bless the food: As a Levite, Samuel’s priestly role included offering blessings (see Deut 10:8 bw; 21:5 bx).
9:16 by God’s directive to anoint him (by pouring olive oil on the head) marked Saul’s elevation in status and consecration for a special purpose (see Exod 30:22-33 bz; Lev 8:12 ca; 1 Kgs 19:16 cb; Isa 45:1 cc).
• He will rescue them: As they had requested (1 Sam 8:20 cd; cp. Judg 13:5 ce). David eventually subdued the Philistines (2 Sam 5:17-25 cf; 8:1 cg; 21:15 ch, 18-22 ci).
• for I have ... heard their cry (cp. Exod 3:7-9 cj): The Philistines were again threatening to conquer Israel and demand homage from them as vassals.
9:21 ck the smallest tribe: Saul tried to downplay Benjamin’s prominence, but they were powerful warriors (Judg 20:14-31 cl; cp. study note on 1 Sam 10:17). What better tribe to lead in battle?
• least important of all the families: Cp. 9:1 cm.
9:25 cn A typical house had a flat roof that was used for a variety of purposes, such as sleeping in warm weather (see Deut 22:8 co; 2 Kgs 4:10 cp).
1 Samuel 10
10:1 cq Samuel later repeated this process by anointing David with olive oil (16:13 cr).• The people of Israel did not belong to the king but to the Lord. The king was to act as manager rather than owner (cp. 8:10-18 cs).
Summary for 1Sam 10:2-6: 10:2-6 ct These three “signs” were to convince a reluctant Saul (9:21 cu) that he had in fact been chosen to be king. 10:2 cv Rachel’s tomb at Zelzah: See Gen 35:16-20 cw; the precise location is unknown.
10:3 cx oak of Tabor: This location, somewhere in Benjamin, is not to be confused with the village of the same name in Zebulun (1 Chr 6:77 cy).
• Bethel: See study note on 1 Sam 7:16.
10:5 cz Gibeah of God, Saul’s hometown (10:26 da), had been a lawless city (Judg 19–21 db). Nowhere else is it described as being “of God.” This description might point to God’s ownership of the town despite the occupation of the Philistines.
• band: Prophets often lived in groups (e.g., 2 Kgs 2:3 dc).
• harp ... lyre: Ancient prophets sometimes used musical instruments to stimulate and accompany prophesying (e.g., 2 Kgs 3:15 dd).
10:6 de prophesy: Cp. 2 Sam 23:2 df; Acts 2:29-31 dg.
• different person: Saul would become a spiritual and charismatic national leader (cp. 1 Sam 16:14 dh).
10:7 di for God is with you: God’s presence empowered Saul to carry out his responsibilities.
10:8 dj Gilgal: See study note on 7:16.
• wait for seven days: Saul apparently fulfilled this instruction in 11:14-15 dk (cp. 13:8 dl).
10:9 dm a new heart: God gave Saul courage and strength, helping him overcome his hesitancy and enabling him to be king (10:6 dn).
10:10 do the Spirit of God came powerfully upon Saul: See thematic note for The Spirit’s Presence at end of chapter; see also 11:6 dp; Judg 14:6 dq, 19 dr; 15:14 ds; cp. Acts 2:17-18 dt, 39 du).
• When Saul ... began to prophesy, it was a clear sign that he had been chosen to lead Israel (see also 1 Sam 19:18-23 dv).
10:11 dw Those who knew Saul might have known him to be nonreligious and thus an unlikely candidate for prophet. Their surprise might indicate disappointment at receiving a prophet instead of a king (cp. John 6:14-15 dx).
10:12 dy “Can anyone become a prophet, no matter who his father is?” Unlike priests and kings, prophets never inherited their office. Possibly the people were asking why Saul, whose well-to-do father was well known, would associate himself with a group of people who had no pedigree.
10:16 dz Perhaps Saul didn’t tell his uncle because he had lingering uncertainty about what had transpired.
10:17 ea An earlier generation had gathered at Mizpah to decimate the tribe of Benjamin (Judg 20:1-4 eb), making the city an ironic place to inaugurate a man of Benjamin as king.
10:18 ec rescued you ... from all of the nations: Israel did not need a human king to rescue them; they needed God, but they had rejected him (10:19 ed).
10:19 ee rejected your God: See also 8:7 ef. Israel was rejecting God’s ability to protect and save them.
• Clans are subdivisions of tribes.
10:20 eg chosen by lot: Cp. Lev 16:8 eh; Josh 18:6 ei; 1 Chr 26:12-16 ej; Acts 1:26 ek.
10:25 el rights and duties of a king: See Deut 17:14-20 em.
• He wrote them: Cp. Exod 24:4 en; Josh 24:26 eo.
• Samuel placed the document before the Lord—presumably in the Tabernacle. This position showed that God would honor those who lived by the covenant and punish those who violated it.
Summary for 1Sam 10:26-11:13: 10:26–11:13 ep Saul proved his capacity for leadership by tolerating opposition and rescuing the town of Jabesh-gilead. 10:26 eq whose hearts God had touched: God gave people confidence in Saul’s ability to lead (cp. 10:9 er).
10:27 es These men were scoundrels (cp. 2:12 et) because they scorned God’s chosen king.
• Gifts were given to show homage (Gen 32:13 eu, 18 ev, 20 ew), political friendship (2 Kgs 20:12 ex), or submission (Judg 3:15 ey, 17 ez).
• ignored them: Saul’s self-restraint while being insulted was a sign of maturity. In contrast, Proverbs 16:14 fa speaks of a king’s potentially explosive rage when somebody crosses him. See also 1 Sam 11:12-13 fb.
• [Nahash ... Jabesh-gilead]: See NLT note. Whether this paragraph was part of the original text is uncertain, but it provides historical context for 11:1-15 fc (e.g., 11:2 fd).
Thematic note: The Spirit’s Presence
In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10 fe; 6:34 ff; 11:29 fg), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1 fh, 9-10 fi; 16:13 fj). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13 fk), the Spirit left Saul (16:14 fl), who was disobedient and had been rejected by God as king (13:7-14 fm; 15:10-29 fn; cp. 28:15 fo; Judg 16:20 fp). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11 fq).
In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21 fr; 1 Cor 12:1-13 fs; Eph 1:13-14 ft). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10 fu). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29 fv; Eph 4:30 fw; Heb 6:1-8 fx).
Passages for Further Study
Gen 41:37-40 fy; Exod 31:1-6 fz; Judg 3:9-11 ga; 6:34 gb; 11:29 gc; 14:5-6 gd; 16:20-21 ge; 1 Sam 10:1-10 gf; 11:6-7 gg; 16:13-23 gh; 19:19-23 gi; 2 Chr 20:13-19 gj; 24:20-22 gk; Ps 51:11-12 gl; Isa 11:1-5 gm; Jer 31:33-34 gn; Joel 2:28-29 go; Mark 3:28-29 gp; Acts 2:1-21 gq; 4:31 gr; Eph 1:13-14 gs; 4:30 gt; Heb 6:4-8 gu
1 Samuel 11
Summary for 1Sam 11:1-15: 11:1-15 gv Saul’s kingship was confirmed through a military victory, the very reason the people wanted a king (8:20 gw). 11:1 gx Ammon (see Gen 19:38 gy), located on the east side of the Jordan, represented a threat to Israel similar to the Philistines to the southwest (see also Judg 10:6–11:33 gz).• Make a treaty with us: Cp. Josh 9 ha; 2 Sam 10:19 hb.
11:2 hc gouge out the right eye: Mutilation of captured soldiers was a common practice in the ancient Near East. These disfigured soldiers would have lost all depth perception, seriously curtailing their potential for fighting in a revolt.
11:3 hd Nahash agreed to grant a reprieve of seven days, reflecting his arrogant confidence of victory and his desire to humiliate Israel as much as possible.
11:7 he Not to participate would indicate rejection of the leadership of both Saul as king and Samuel as prophet.
11:8 hf Bezek was about fourteen miles west of Jabesh-gilead.
• The narrator’s use of the terms Israel and Judah anticipates the later division of the kingdom (1 Kgs 12 hg).
11:13 hh No one will be executed: This was a time for rejoicing, not revenge.
11:14 hi renew the kingdom: “Renew” indicates that someone or something had deteriorated or had been damaged (cp. Ps 51:10 hj). Whatever effect the scoundrels (1 Sam 10:27 hk; 11:12 hl) might have had in undermining the people’s confidence was now rectified by Saul’s victory over the Ammonites.
11:15 hm The solemn ceremony before the Lord acknowledged Saul’s sovereignty as king while affirming that the Lord was Israel’s true King.
• Peace offerings were common on historic occasions that inaugurated important institutions (see Exod 24:5 hn; Lev 9:4 ho, 18 hp, 22 hq; 1 Kgs 8:63-64 hr).
1 Samuel 12
Summary for 1Sam 12:1-25: 12:1-25 hs The reaffirmation of Saul’s kingship at Gilgal (11:12-15 ht) was the final step in his installation as king. The event was a fitting occasion for Samuel’s farewell address as leader of Israel.12:3 hu God’s anointed one was Saul (see 9:16 hv).
• Whose ox or donkey: Cp. Num 16:15 hw.
• have I stolen? In contrast to the behavior of kings (1 Sam 8:11-16 hx).
• Have I ever taken a bribe and perverted justice? No, but Samuel’s sons did (8:3 hy).
12:5 hz my hands are clean: Samuel’s life and leadership before Israel had been above reproach (cp. 1 Cor 9:1-14 ia; 2 Cor 7:2 ib; 11:7-9 ic; 1 Thes 2:1-12 id). Saul, David, and Solomon—kings rather than prophetic judges—would not be able to make this claim.
Summary for 1Sam 12:6-25: 12:6-25 ie In 12:1-5 if, Samuel put himself on trial and was found innocent. In 12:6-25 ig, he put the nation on trial and found it guilty. 12:6 ih Moses and Aaron were not self-made leaders but were appointed by God as leaders.
12:9 ii handed them over: See Judg 3:8 ij; 4:1-3 ik.
• the king of Moab: See Judg 3:12 il. Not all of Israel’s enemies in the era of the judges are listed (e.g., the Ammonites and Midianites). This list is representative to emphasize the highs and lows of that era.
12:10 im Then they cried to the Lord: Sometimes only suffering turns people’s hearts toward God. During the period of the judges, Israel repeatedly went through cycles of sin, oppression, repentance, and rescue.
• Baal and Ashtoreth: When people turn away from God, they inevitably turn to idols (see 7:3 in; Judg 2:13 io; 10:6 ip).
• An attitude such as if you will rescue us turns worship into a debased bargain, in which God must perform some action to a person’s liking. God deserves obedience and worship because he is God, not because of favors he can perform.
12:11 iq As in 12:9 ir, this list of leaders is representative.
• Bedan: Greek and Syriac versions read Barak (see Judg 4:6-24 is; 5:1 it, 12 iu, 15 iv). The identity of this judge remains uncertain.
12:12 iw you were afraid of Nahash: Israel’s trouble with Nahash apparently preceded 11:1-11 ix (cp. 8:5 iy, 20 iz; 10:27 ja).
12:13 jb Even though the Israelites’ request amounted to a rejection of God as king, the Lord ... granted it (see study notes on 8:7 and 8:8).
Summary for 1Sam 12:14-15: 12:14-15 jc To show that even under a monarchy Israel must still keep its covenant with the Lord—who was always to be their true king—Samuel echoed language from the Sinai covenant (e.g., Exod 19:5-6 jd; Lev 26 je; Deut 30:11-20 jf). 12:14 jg Worship is meaningless if it does not result in obedience.
12:17 jh The wheat harvest occurred in late spring or early summer, when little or no rain fell in Israel. Thunder and rain would thus demonstrate God’s power as a sign of the people’s wickedness in asking for a king.
12:18 ji terrified: Cp. Exod 19:16 jj.
12:19 jk The people asked Samuel to intercede for them (see also 7:8 jl) rather than praying themselves probably because they were out of fellowship with God (note the use of your God rather than “our God”).
• added to our sins: The sins included idol worship (12:21 jm; see study note on 8:8).
12:21 jn worthless ... totally useless: Israel was slow to learn this lesson (e.g., Isa 40:18-26 jo; 44:9-20 jp).
12:22 jq because that would dishonor his great name: God will never contradict his own character and detract from his glory (see also Isa 37:35 jr; 43:25 js; 48:9-11 jt). Therefore, he always keeps his covenant promises, even if his people do not.
• his very own people: Israel is God’s treasured possession (see Exod 19:5 ju; Deut 9:25-29 jv). He will never abandon them (see Rom 11:1-5 jw, 25-32 jx).
12:23 jy I will continue to teach you: Samuel was both intercessor and educator.
• Although this address marked the end of Samuel’s political leadership, he continued his spiritual ministry for some time (e.g., 19:24 jz).
12:25 ka swept away: David later used this same Hebrew verb for Saul’s death (26:10 kb, “die ... in battle”) and for his own possible death at Saul’s hands (27:1 kc, “get me”). The warning would remain in force throughout Israel’s history as a monarchy.
Copyright information for
TNotes