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Home , Abigail, Ahimelech, Doeg the Edomite

09. BIBLICAL EPIC: 1 Notes

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1 Samuel 1: had no children. She cried out to the LORD, "Remember your servant." She bore a son, Samuel, and took him to the priest. The central theme of the (originally one book) is how God will fulfill His promises to by inaugurating a Davidic dynasty (“house”) in Israel (2 Sam 7; Psa 89), and by electing the holy city Zion (Jerusalem; 2 Sam 6; Psa 132) as the place where ’s son will establish the temple (“house”) for the worship of the divine King Yahweh. In so doing, they tell the story of four leaders (Eli, Samuel, , and David), each of whom ultimately failed to secure the people from their enemies and establish a kingdom of justice and righteousness. But they anticipate the coming of Jesus by laying the foundation of the hope for a “son of David” who will finally fulfill the promise and establish God’s Kingdom on earth. We see this particularly in David, who was the man God chose to set His heart on. He serves as an imperfect anticipation of God’s kingdom in various ways. We could summarize the book this way: “Even the best human leaders fail us, but God is faithful to His people and promised a King who would be powerful, wise, righteous and faithful.” • 1:1-18. Hannah’s Vow. Like the book of , 1-2 Samuel begins with the story of an ordinary Israelite family during the period of the judges. We are introduced to (a Levite living in Ephraim) and his two wives. Probably Hannah (“grace”) was Elkanah’s first wife, since she is named first. Presumably he married Peninnah because Hannah was barren. The lack of an heir was a major problem in the ancient Near East, and taking a second wife was one way to try to solve the problem. The “barren woman” motif is also quite common in Scripture (Gen 11:27-30; 25:21; 29:31; Judg 13:2; Isa 54:1; Luke 1:7; Gal 4:27). The rivalry between Hannah and Peninnah finds parallels in the accounts of and Hagar (Gen 16:4-5) and and (Gen 30:14-16). Hannah’s despair is heightened by Peninnah’s mockery, and as she “wept bitterly,” she prayed desperately to the LORD, vowing that if He would grant her a son she would consecrate him to the LORD as a Nazirite. After the priest Eli mistakes her desperation for drunkenness, he blesses Hannah – a blessing that will prove to be effective. Through one woman’s grief and faith (like that of Ruth), a child will be born (as with Ruth) who will be instrumental in transitioning Israel from the time of the judges to the next phase of its history, the establishment of the Davidic monarchy. Marvel at God’s providence! • 1:19-28. Samuel’s Birth and Dedication. The tender words “the LORD remembered her” (v. 19) remind the reader that ultimately it is God who brings new life within the womb. In the OT, to “remember” means not simply to think about someone but to act on their behalf. God gives Hannah a son. The name Samuel may be a wordplay meaning “requested from God,” or possibly “heard by God.” In v. 27, Hannah repeats almost verbatim Eli’s blessing in v. 17. Joyously, Hannah points to this child as the answer to her prayer and now grants him to the LORD for His service. 1 Samuel 2: Hannah prayed, "The LORD humbles and lifts up." Eli's sons did evil but Samuel served the LORD. A condemned the house of Eli. • 2:1-10. Hannah’s Prayer. In response to God’s marvelous work, Hannah gives this benedictory prayer. Her prayer in poetic form anticipates the coming of a king anointed by God to reign over Israel, a significant theme developed in the books of 1-2 Samuel. Throughout church history it has been called the Magnificat because it primarily magnifies the name of the LORD. Mary’s prayer in Luke 1:46-55 is also called the Magnificat, and it echoes Hannah’s prayer. The basic content and settings of both stories are similar: God intervenes by giving a son to each woman, and the son grows up to deliver God’s people. The themes of the two prayers are the same, and Mary quotes Hannah’s prayer in her own (e.g., v. 1 in Luke 1:46). Hannah alternates between the themes of the LORD’s holy sovereignty (vv. 1b-3, 6-7, 8b-10a) and the reversal of human fortunes (vv. 4-5, 8a) and ends with the theme of kingship (v. 10b). It is a song of praise to the sovereign God who reverses human fortunes by His mighty power. These images are not surprising from God’s perspective, where poor become rich and rich become poor (2 Cor 8:9; James 2:5), the first become last and the last first (Matt 19:30; 20:16), and those who seek to save their lives lose them while others who willingly lose their lives gain life (Luke 9:24-25). The reference to “His king” in v. 10 looks forward to the rest of the book, for in Hannah’s day, “there was no king in Israel. Everyone did what was right in his own eyes” (Judges 21:25). In parallel with “His king” is “His anointed” (“His messiah”), a royal designation that first appears here in the Bible. Here it seems, Hannah speaks prophetically of God’s everlasting kingdom under the Messiah. She concludes her song by pleading that God would “give strength” to His future king and lift up his “horn” (a symbol of strength). • 2:11-36. Eli’s Family Judged. While the boy Samuel is ministering to the LORD at Shiloh (vv. 11, 18; 3:1), Eli’s own two sons are hindering the worship there. They are condemned for their abuses of the sacrificial practices, including extortion of quality meat and their appropriation of the fat portion for themselves, which belonged to the LORD. Eli is held culpable for their behavior because he honored his sons more than God by neglecting to discipline them. Thus, God will judge the house of Eli and bring it to an end. According to 1 Kings 2:27, this happened when David’s priest, (a descendant of Eli through and his son ), was banished by and replaced by (a descendant of Aaron through his son ). Verse 35, however, seems to look beyond the priesthood of Zadok to an ultimate fulfillment in Christ, who is both Priest and King forever (cf. Psa 110; Heb 5:6). The “sure house” of His priesthood (v. 35) may be compared to the “house” of David established forever according to 2 Sam 7:13, 16. 1 Samuel 3: The LORD called Samuel. Eli told Samuel to answer, "Speak, LORD." The LORD told Samuel that he was about to judge the house of Eli. • 3:1-21. The LORD Calls Samuel. The spiritual setting is set as a time when the word of the LORD is rarely heard (3:1), likely due to Israel’s sins. This will now change as the LORD calls Samuel three times, with each call increasing in intensity; but Samuel thinks it is only his foster father Eli who is calling. Finally the elderly Eli perceives who is calling, and in the fourth calling of “Samuel! Samuel!” (v. 10) the boy receives his first communication from the LORD. The LORD called other people twice by name at a crucial point in their lives; e.g., Abraham (Gen 22:11), (Gen 46:2), (Exod 3:4), and Paul (Acts 9:4). The LORD’s message is a repeat of the judgment to come on the house of Eli (v. 15-18). Though normal or inadvertent sins of priests could be atoned for by an offering (Lev 4:3-12), Eli’s sons sinned defiantly, and their guilt could not be removed (Num 15:30), as Eli himself recognizes (2:25). Eli acknowledges that the LORD has spoken and that as the sovereign God He will do “what seems good to Him” (v. 18). In this episode, all that Samuel spoke was fulfilled, establishing him as a true prophet of the LORD (Deut 18:21-22), and he speaks God’s word to all Israel (vv. 19-21). Chapter 3 comes full circle with contrasting bookends: in v. 1, the word of God was rare in Israel and there were few visions; in v. 21, the LORD reveals Himself to Samuel in Shiloh “through His word.” 1 Samuel 4: The were defeated by the Philistines and Eli's sons were killed. When Eli heard that the ark had been captured, he died. • 4:1-11. The Philistines Capture the Ark. Samuel disappears from the story, but will return as an older, mature prophet of the LORD in chapter 7. The focus now shifts to the Ark of the . The Ark was the visible sign of the holy presence of the LORD, whose real throne is on high, above the heavens. But it was more than just a sign, for the Ark was also the focal point of God’s actual presence among His people The conception of the ark as a visible sign of the LORD’s presence gave a military importance to the Ark (as can be seen in Num 10:33-36 and 3-4; 6). After suffering a disastrous defeat by the Philistines (the “Sea Peoples”), the elders of Israel realize that the defeat was the work of the LORD, but there is no indication that they seek to know how they have sinned. Instead, they decide that their own action of bringing the Ark to the battlefield will ensure victory, almost as if they were forcing the LORD to do their will. But the Ark is not a magic charm. That Hophni and were there suggests that they supported the move, at least to some extent. Eli, however, seems to have had reservations (v. 13). Instead of bringing them victory, the Philistines, though initially afraid, defeat them again, killing Eli’s two sons and taking the Ark into exile. • 4:12-22. The Death of Eli. A surviving messenger ran a distance of nearly 22 miles uphill to report the defeat at Shiloh. Although Eli is “watching” (v. 13) at the gate, ironically he “could not see” (v. 15). The news of the death of Elis’s sons is the sign that he had been told to expect as a forewarning of the near demise of his house (2:34), but it seems that Eli is even more concerned about the Ark. Like Eli, Phinehas’s wife seems more concerned with the Ark than with her husband. Ichabod means “where is the glory?” With the Ark captured, she mourns for Israel, who are now without the sign of God’s presence. The word “departed” does not mean just to “go away,” but to be “exiled.” She doesn’t know that the LORD is going to demonstrate His glory in the land of Philistia, as seen in chapter 5. 1 Samuel 5: The Philistines put the ark in their temple. Their god fell on his face before it. The city became cursed so they sent the ark away. • 5:1-12. The Philistines and the Ark. After the Philistines thrash the Israelites and capture the Ark, they move it about 20 miles from Ebenezer to Ashdod (one of their five capital cities, along with Ashkelon, Ekron, Gaza and Gath). The Philistines mistakenly think their victory indicates that their primary god, Dagon (a god of agriculture and head of their pantheon), is superior to the God of Israel. They even bring the Ark into Dagon’s temple to honor their god. God, however, shows His power over Dagon, who is twice made to bow in submission to the God of Israel. The second time (v. 4) is more emphatic than the first because Dagon’s head and hands are severed and lying at the doorstep of the temple (this was clearly no mere accident). Many of the same words used here are later used to describe ’s death (17:48-51), for what happened to Dagon is what will happen to his famous follower. The superstition of the Philistines in avoiding the temple’s threshold inadvertently continues to bear witness of their god’s humiliation. The language of vv. 6-7 recalls Exodus language, and even a plague, perhaps the bubonic plague, begins to break out against the people of Ashdod. Things go no better for Gath (the home of Goliath) or Ekron (the closest capital to Israel), who make a vigorous objection when the plague comes to them. They call for a council of the five lords of the Philistine capitals to send the Ark back to Israel (Jerusalem lies 22 miles east). 1 Samuel 6: The Philistines sent the ark away with guilt offerings. The people of Beth Shemesh found it and rejoiced but some were struck down. • 6:1-21. The Ark Returned to Israel. For seven months God causes plagues and disturbances wherever the Ark is taken, until the Philistines finally admit defeat. Like the Egyptians in dealing with their plagues, the Philistines consult with their priests and diviners on how to send the Ark back. Their recommendation is to send it back along with a guilt offering as an attempt to placate the God of Israel. The offering would consist of five gold tumors and five gold mice, a token from each of the five lords of the Philistines. In the ancient world, it was not unusual to fashion such an offering in the shape of the thing from which one wanted deliverance. Verse 6 continues the parallel with the Exodus as both the Philistines and the Egyptians are guilty of hardening their hearts. Despite the plans being drawn up, the Philistines are not yet fully convinced that the plague was the work of the LORD, so they use the return of the Ark as a means of divination. They want to confirm whether or not the plagues are only a coincidence. The Ark is to be carried back to Israel on a “new cart” led by two milk cows that have never been yoked (v. 7). Untrained milk cows could not pull a cart together well, and if they went anywhere, it would be home to their calves. Therefore, if they pulled the cart uphill toward Israel (the Levitical city of Beth Shemesh), it must be the work of the LORD (v. 9). The description of the traveling cows is emphatic, describing how the animals took the most direct route to Beth Shemesh. The rulers of the Philistines trail the Ark to determine an answer to their divination, and the answer is vivid and clear! While harvesting their grain (probably in late May), the people of Beth Shemesh see the Ark and rejoice at its return. The cart stops in the field of a man named Joshua, and in the field is a stone that could serve as a natural altar. The Levites, who remove the Ark from the cart and place it on the great stone, are authorized to do this work (Num 4:5-15). The stone altar stands as a witness to the submission of Philistia even to the writer’s day. Stones as monuments to great events are common in the OT, especially in the book of Joshua (Josh 4:20; 7:26; 8:28-29, 32; 10:27; 24:27). But because 70 men of Beth Shemesh dared to gaze into the Ark, the LORD struck them down for their irreverence. Even the priests are not to look at the holy objects “even for a moment, or they will die” (Num 4:20). In response, the people of Beth Shemesh sound like the Ashdodites in 5:7-8. Recognizing their unholiness, they want the Ark to leave them because of the divine outburst against them. So they send messengers to Kiriath Jearim (a Gibeonite city 10 miles east), and they demand that the Ark be taken there. It was a strategic location, situated on a hill at the juncture of the boundaries of Judah, Dan, and Benjamin. The Ark will remain there for almost 20 years until the time when King David recovers it and brings it to Jerusalem (2 Sam 6). 1 Samuel 7: The ark was taken to Kiriath-jearim. The Philistines attacked Israel. Samuel cried out to the LORD and the Israelites defeated them. • 7:1-2a. The Ark in Kiriath- Jearim. Because of Aaron’s son, the name Eleazar (v. 1) was probably common in Levitical families. If this Eleazar was descended from Aaron, it may explain why the ark was taken to Kiriath-jearim. • 7:2b-17. The Judgeship of Samuel. Samuel will be the last judge of Israel. Many of the same cyclical elements found in Judges are also present in the story of Samuel, beginning here with a crying out to the LORD (v. 2b) due to Philistine oppression. As the story unfolds, we realize that this oppression was due once again to Israel’s apostasy. Nothing has been heard of Samuel for 20 years (since 4:1), but then he calls the people to repent and put aside idolatry, and the people respond. True repentance includes a change of direction back to the LORD. To this end, Samuel gives three commands: (1) turn away from idolatry; (2) commit their heart to the LORD; and (3) serve Him only. Samuel then summons all Israel to Mizpah for a ritual of confession, where he will intercede for them. Samuel is pictured elsewhere in the OT as an intercessor for the people (12:19; Psa 99:6; Jer 15:1). The Israelites appear to truly repent: they (1) present a drink offering that represents their sorrow and repentance, (2) fast as a sign of mourning, and (3) confess their sin against the LORD. When the Philistines hear about this gathering, they presume it to be a good time to attack. But the LORD acts in response to Israel’s repentance by leading the battle on Israel’s behalf. He thunders against the Philistines, throwing them into a panic, whereupon Israel easily defeats them. Samuel sets up a rock called “Ebenezer” (meaning “stone of help”, popularized in the hymn “Come Thou Fount”) as a memorial to the victory over the Philistines. Samuel is not a military figure, but through his prayer and worship the LORD works, and Israel is at peace with its neighbors. Verses 15-17 offer a summary of Samuel’s activities as judge. Israel was secure and stable both externally and internally under the judgeship of Samuel, for the hand of the LORD was against the Philistines and there was peace between the Israelites and the Amorites. Samuel’s annual visits from his hometown of Ramah to the cities of Bethel, Gilga, and Mizpah (all along the Central Ridge, lying within 12 miles of one another) gave the people confidence and trust in God and in Samuel’s leadership. 1 Samuel 8: The elders of Israel asked Samuel to appoint a king. Samuel warned them what it would mean. The LORD told Samuel to give them a king. • 8:1-9. Israel Demands a King. Sadly, Samuel’s sons turned out to be much like Eli’s sons. Because the future seemed bleak, the leaders of the people make a dramatic request of Samuel – “appoint for us a king to judge us like all the nations” (v. 5). Now, the concept of kingship in Israel is not a bad one in and of itself. God had willed a king for His people from the time of the (Gen 17:16; 35:11; 49:10). To Moses, God even gave qualifications for Israel’s king in Deut 17:14-20: he must be a Hebrew (v. 15); he must not be greedy or desire to turn to the way of paganism (vv. 16-17); Scripture must be his guiding principle and light (vv. 18-19). Establishing kingship would also correct the dominant relativism of the period of the judges, a time when “There was no king in Israel. Everyone did what was right in his own eyes” (Judges 21:25). The problem with the request here is two-fold: (1) The people desire to have a king “like all the other nations have” (v. 5), which is vastly different from the king of Deut 17. Moreover, this kind of king contradicts God’s desire that Israel be distinct (Lev 20:26; Deut 4:6-8). (2) The people are moved by a sense of military insecurity. They want a king to lead them in battle (which ironically, the LORD had just successfully done). (3) Israel is rejecting the theocratic monarchy in favor of an earthly monarchy. Samuel probably felt personal hurt and rejection because of this request, as well as concern for its appearance of being motivated by a desire to conform to the pattern of other nations. Nonetheless, he prayed for the LORD’s answer, and God informed him the issue was much deeper, for Israel’s rejection of Samuel’s leadership was tantamount to rejecting God’s leadership. God then commands Samuel to grant the request, but to duly warn the people what the earthly king will demand from them. • 8:10-22. Samuel’s Warning. The Hebrew verb “take” appears four times in this section (vv. 11, 13, 14, 16). This key word defines the worldly king as a taker. He will conscript their children in service to the army’s various needs (vv. 11-13), he will levy taxes and confiscates property and use it for his own ends (vv. 14-15), and he will use Israelites as forced labor for his building projects (vv. 16-17). Throughout this section the property the king appropriates occurs in the first position of the Hebrew sentence for the purpose of emphasis. Israel’s desire for a king will be costly. The people heard Samuel’s words, but they refused to heed them. They were determined to have a king, and again ominously “like all the other nations” (v. 20). In vv. 19-20, the Hebrew pronouns “we,” “our,” and “us” appear seven times, showing that their demand is self-centered and self-serving. The LORD agrees to give them what they ask for. 1 Samuel 9: Saul went looking for his father's donkeys. The LORD told Samuel to anoint him ruler of Israel. Samuel invited Saul to eat with him. • 9:1-27. Saul Chosen to be King. In chapter 9, the scene suddenly shifts to a seemingly unrelated story, that of a young man looking for some donkeys, who just happens to come to a certain city on a certain day. Throughout the story, we will see God providentially orchestrating ordinary, mundane circumstances to bring Saul to Samuel that God’s purpose for Saul to be king might be fulfilled. By outward appearance, Saul seems to be the ideal choice, tall and handsome with excellent potential, particularly as a leader whom others would admire and follow. His physical appearance helps Saul to make a good impression on the people. Saul is introduced with a genealogy of six generations of Benjaminites who obviously survived the near-extinction of Benjamin in Judges 20. When Saul’s father’s donkeys wander off, Saul is sent on a three-day search for them. On the verge of giving up, Saul just happens to be in the same area as Samuel and a meeting is providentially arranged. It would seem that Saul did not know of Samuel, but “fortunately” his servant did. Even as the LORD was working through ordinary events to bring Saul to Samuel, the LORD was also speaking to Samuel to bring him to Saul. Samuel knows he is to meet Israel’s future king and anoint him for service. Anointing depicted setting someone apart for God’s appointed service, especially kings (10:1; 16:13), priests (Lev 4:3), and (1 Kings 19:16). While Saul simply wanted insight into the location of his father’s donkeys, he gets far more than he bargained for. When Samuel suggests that Saul is “all that is desirable in Israel” (v. 20), Saul is astonished at his sudden elevated importance. Samuel’s meaning is unclear, but it may be that Israel had a desire for a king and Saul is the answer to that yearning. At the subsequent banquet, Saul receives a set-apart portion of meat from the sacrifice, again signifying that God has set him apart for a purpose. Before Saul departed the next morning, Samuel again tells him that he has a message from the LORD. 1 Samuel 10: Samuel anointed Saul and gave him signs. The Spirit of God came upon Saul and he prophesied. Saul was chosen to rule the Israelites. • 10:1-16. Saul Anointed King. The chapter begins with the prophet Samuel anointing Saul as king in a private ceremony. Samuel then provided Saul a series of signs that would help Saul validate in his own mind that God had indeed chosen him to lead Israel. In the final sign, Saul will meet a group of prophets coming down from the high place, and they will be prophesying with musical accompaniment. At that point, “the Spirit of the LORD” will rush upon him, marking him out as God’s anointed and empowering him for his mission to deliver Israel from her enemies. Saul’s prophetic utterances visibly signify God’s presence with him. Those who know Saul and witness this event are astonished. That Saul would act this way is unexpected and shocking; they see a new man with a new heart. And so they ask in bewilderment, “Is Saul also among the prophets?” This saying becomes proverbial in Israel for people acting unexpectedly or out of character (19:24). As Saul’s story will show, this was not a permanent spiritual renewal or conversion (the Spirit of the LORD will later depart from Saul; 16:14, 18:12) But here Saul is confirmed as the one to deliver Israel as their king. After the confirmation, Saul goes home, but he does not reveal his anointing as king. This sets up the subsequent account when the people themselves proclaim Saul to be king. • 10:17-27. Saul Proclaimed King. The LORD now designates Saul to be the first king of Israel through the casting of lots. The LORD chooses the one on whom the lot falls (14:41-42; Josh 7:14-18). The lot proceeds to the choice of a tribe to a clan and then to an individual. When the lot finally identifies Saul, he is found hiding himself, perhaps for fear of accepting his new responsibilities. Samuel emphasizes the divine decision in Saul’s choice, saying that “the LORD has chosen” (v. 24), though later in 12:13 he says to the people, “you have chosen.” At least according to the standards for kingship the nation entertained, Saul seemed like the right choice. The people’s enthusiastic, “Long live the king!” signified the instant acceptance Saul received from many. Samuel again warns the people regarding the manner of the king, writing it in a book as a lasting testimony and placing the book before the LORD (v. 25). While most of Israel acclaims Saul as king, some worthless men question Saul’s ability to serve in that capacity (v. 27). 1 Samuel 11: The Ammonites attacked Jabesh-gilead. Saul gathered the Israelites and defeated the Ammonites. The people made Saul king at Gilgal. • 11:1-11. Saul Defeats the Ammonites. Nahash the Ammonite controlled Ammon east of Israel beyond the Jordan River. When he lays siege to the Israelite city Jabesh Giliad, also on the east side of the Jordan, they respond by asking to make a treaty. They are given a choice – have their eyes gouged out or face complete destruction. Whether in arrogance or folly, Nahash agrees to wait seven days for messengers to be sent for help. Meanwhile, Saul was farming when he heard the message; though he had been named king, the monarchy was likely in its formational period. At that moment, the “Spirit of God” rushed upon him as He had with Othniel, , Jephthah, and . This happened to Saul earlier when he prophesied (1 Sam 10:9-11), but now its purpose is for war. Saul’s call to arms carries an implicit threat: if any group does not respond to the invitation to war, they will be cut up like the animals! The act is reminiscent of Judg 19:29-30, which relates a Levite cutting up his concubine to call Israel to arms against Benjamin and its main city Gibeah. With his army assembled, Saul organizes a sneak attack between 2:00 and 6: 00 a.m., attacking from three directions at once. The battle is over and won by the afternoon. • 11:12-15. Saul Crowned as King. After Saul’s victory, the people are enthusiastic about him. Back in 10:27 certain “scoundrels” had doubted Saul’s ability to lead Israel in battle. After Saul’s victory, the people want revenge on these ne’er-do-wells. Saul, however, intercedes and grants amnesty to them. He exercises mercy as a king, demonstrating that at this early stage he is fit to be king. Note that Samuel still plays the crucial role in establishing and promoting kingship in Israel. Saul was already proclaimed king (10:24). But this ceremony at the worship center of Gilgal is not redundant; it is a religious coronation. The previous ritual was a political enthronement (10:17-25). 1 Samuel 12: Samuel said, "The LORD brought your fathers out of Egypt. Now he has given you the king you asked for. Fear the LORD and serve him." • 12:1-25. Samuel’s Farewell Address. With Saul established as king, Samuel is no longer the judge of all Israel. But this chapter is neither a retirement ceremony for Samuel nor his last public address; his authority as the prophet who gives the word of God to the king and people of Israel remains powerful, and he has one more king to anoint (ch. 16). Samuel’s address to the people resembles a lawsuit in a courtroom proceeding. Samuel first claims his innocence before the bar and the people confirm his “not guilty” plea (vv. 1-5). Samuel clearly remains upset and offended that Israel rejected his leadership by choosing a king in his place (8:4-7), and so he then indicts the people for being unfaithful repeatedly and rejecting God as king (vv. 6-19). The words “the king whom you have chosen, for whom you have asked” (v. 14), emphasize that ultimately Saul was the people’s choice. The LORD guided the process and put him in command, but only in response to the people’s denial of God’s kingship. In vv. 14-15, Samuel summarizes his admonitions to the covenant people. Not only the people but also the king should be obedient to the LORD; no king in Israel is exempt from obeying the LORD’s commandments. Finally, though the people are guilty, the LORD will not desert them because they are His chosen people (vv. 20-25). He will not deal with His chosen people according to their wicked deeds (v. 25), but will treat them mercifully “for His great name’s sake.” This is the biblical principle of divine saving grace or favor. Nevertheless, Samuel encourages Israel to follow the ways of the LORD and admonishes them not to chase after idols. Chief among the false gods of Canaan was Baal, god of thunder and rain; the powers of the LORD are demonstrated in vv. 17-19. In conclusion (vv. 24-25), Samuel warns Israel with a conditional curse: the people and their king must obey the LORD and his word, and if they fail, they will perish. 1 Samuel 13: The Philistines encamped at Michmash. Saul made offerings to the LORD by himself. Samuel told Saul that his kingdom would not last. • 13:1-7. Saul Fights the Philistines. The translation and meaning of the Hebrew text of v. 1 is uncertain, with most manuscripts lacking this verse completely. Saul was likely 30 years old, reigning over Israel 42 years (Acts 13:21). Saul, as military leader of Israel, gathers a standing army because of the threat of the Philistines. , Saul’s son and one of his field commanders, defeats the Philistine garrison at Geba. The Philistines respond by mustering a large military force to confront Israel. Many of the Israelites flee and hide from this looming danger. • 13:8-23. Saul’s Unlawful Sacrifice. Samuel had told Saul to wait seven days at Gilgal, at which time he would come and provide further instructions (10:8). Saul, however, looked around and saw the troops were deserting him as morale weakened. Thus, Saul offered the himself— a task Samuel should have done as Israel’s priest. Samuel’s ominous question, “What have you done?” recalls God’s questions to Eve and to Cain (Gen 3:13; 4:10). Saul attempts to justify his actions with three arguments: (1) his army is scattering from him from Gilgal; (2) Samuel arrived at Gilgal late; and (3) the Philistines were poised for battle at Michmash. Like Adam, the king is simply shifting blame to others, particularly Samuel. But as Samuel will later make clear to Saul (15:22), the LORD’s favor does not come through sacrifice but through faithfulness. Like Adam, Saul’s disobedience brings a serious result, the cessation of his kingdom, for in Israel the kingship itself is under the authority of the word of God. But the LORD has already sought out another king, “a man after his own heart” (i.e., of His own choosing; v. 14). The phrase “the LORD has commanded him to be prince” indicates how from God’s perspective, His work is already moving ahead and is as good as done, even though David would not become king for several years. Meanwhile, the Israelites and Philistines have mustered their troops, and some skirmishes are taking place (vv. 17-18). But the Philistines apparently had been able to monopolize the production of metal weaponry, putting the Israelites at a great disadvantage. 1 Samuel 14: Saul's son Jonathan went against the Philistines and routed them. Saul made an oath that no one should eat but Jonathan was spared. • 14:1-23. Jonathan Fights the Philistines. This chapter presents a contrast between Saul and Jonathan. Jonathan and his armor-bearer daringly raid the Philistine camp outside the city of Michmash and divine intervention causes panic among the Philistine force. Seeing the success of Jonathan, Saul and his army mobilize and rout the Philistine army (vv. 15-23) to such an extent that even the Israelite soldiers who had defected now participate in the conquest. • 14:24-46. Saul’s Rash Vow. Foolishly, Saul makes the army of Israel take an oath to fast all day so that he can take personal vengeance on the Philistines. The irony is this saps the strength of his troops, so they struggle to fight. For some reason Jonathan had not gotten his father’s word. Thus, he inadvertently breaks the oath by eating honey. When he is informed, Jonathan rightly criticizes his father’s rash vow. Saul refuses to admit his foolishness and wants to continue the battle against the Philistines. He consults the LORD through a priest, but God does not answer him. Saul understands it is due to some hidden sin of the people, makes another rash vow, and then casts lots to find out who is at fault. The lot indicates Jonathan is at fault. Jonathan, in contrast to Saul, readily admits his sin and willingly accepts his punishment. Although Saul would have his own son killed, the army intercedes for Jonathan. In the end, the Israelites break off the attack against the Philistines. This whole episode points to Saul’s impulsiveness and lack of discernment. It is clear that Israel’s king is a man of shifting and defective moral character. • 14:47-52. Summary of Saul’s Kingship. This transitional section in the story of the kingship of Saul summarizes Saul’s military leadership (vv. 47-48, 52) and also briefly reviews Saul’s descendants and family (vv. 49-51). 1 Samuel 15: The LORD told Saul to destroy but Saul spared King . Samuel told Saul that the LORD had rejected him. Samuel killed Agag. • 15:1-35. The LORD Rejects Saul. The LORD, through the prophet Samuel, commands Saul to completely destroy the Amalekites (vv. 1-3). The ban against Amalek is based on Deut 25:19 to judge the Amalekites for opposing Israel’s journey to the land of Canaan (Exod 17:8-13). The prophet urges the king to obey, literally, “the voice” of the LORD. The Hebrew word for “voice” appears seven times in the chapter, and it is an important and leading word that helps to unlock the meaning of the story. Saul obeys by mustering a large army and attacking the Amalekites (vv. 4-7). He disobeys, however, by sparing the king and the best of the spoils (vv. 8-9). Saul’s motive is likely self-serving, keeping the good stuff for himself. Samuel confronts Saul for not keeping the word of the LORD, and the LORD finally rejects Saul as king (vv. 10-35). In v. 11 (as in Gen 6:6), the LORD “regrets” a decision. The LORD’s “regret” also closes out the chapter (v. 35), bracketing the story of Saul’s rejection. But in v. 29, we read that God does not “regret,” or make mistakes, lie, or change His mind (v. 29). The same Hebrew word is used in all three cases, but it has breadth of meaning. This passage uses it in two different ways: (1) the sense of “sorrow and grief” (vv. 11, 35) and (2) the idea of God’s immutability (v. 29). This means that while God feels genuine sorrow when contemplating Saul’s sin, He does not regard His decision to make Saul king as a mistake in the overall course of His plans for history. The LORD had expressed regret over Saul’s failures, but He would not regret or change His verdict about Saul’s kingship. Saul initially denies disobedience, but when confronted by the evidence of bleating sheep, he, like Adam long ago, tries to shift the blame. Samuel’s response is devastating. He accuses Saul of performing ritual sacrifice without a true heart of obedience (vv. 22-23). Later prophets commonly indict Israel for such legalism (Hos 6:6; 5:21-24). The LORD’s rejecting Saul as king is ironic justice because Saul rejected the word of the King. Samuel had commanded Saul to listen to the voice of the LORD (v. 1), but Saul disobeyed by yielding to other voices (v. 24). Saul finally confesses his sin but he does so only to preserve his “honor” before all Israel (not the LORD). He feared the people more than God. Surprisingly, Samuel helps him save face in the short term. Samuel himself takes on the task that Saul failed to finish, putting Agag to death. Usually slaying before the LORD involves sacrificing an animal, but in this case Agag himself is the sacrifice, justly put to death for his own sin. As the LORD’s anointed, Samuel does what the LORD’s anointed ought to do, destroy God’s enemies. Jesus later will. It would seem, however, that descendants of Agag survived, for years later the Agagite Haman will seek to exterminate all the Jewish people in the days of . 1 Samuel 16: The LORD sent Samuel to anoint 's son David as king. The Spirit came upon David. Saul sent for David to play the harp for him. • 16:1-13. David Anointed King. Samuel told Saul twice that his kingship and dynasty would not endure and that God had already chosen his replacement: a man after God’s own heart (13:13-14) who is better than Saul (15:28). Now the identity of the new king is revealed, although the drama builds as the story does not name Saul’s replacement until the final verse. He is among the sons of a man named Jesse, who we know from Ruth’s genealogy (Ruth 4:18- 22) is descended from Perez, son of Judah, and is the grandson of Ruth and Boaz. Samuel the seer “sees” who he thought would be the LORD’s anointed in Jesse’s oldest son Eliab, but in reality, he did not see. Outward appearance and stature are not the defining features of a good king. Saul stood out this way, but the true issue is the heart. The “heart” in Scripture refers to a person’s inward moral and spiritual life, including the emotions, will, and reason. A person’s actions flow from the heart. Each of Jesse’s sons come before Samuel, but it is not until the youngest arrives does the LORD confirm His choice. God’s Spirit rushes upon David, but unlike the Judges and Saul, He will stay. • 16:14-29. David in Saul’s Service. In the second half of the chapter, the LORD uses the words of one of Saul’s attendants to bring David to the king’s court. Whereas the Spirit of the LORD rushes on David (marking him as God’s anointed), He now departs from Saul, and an evil or harmful spirit assails Saul as a form of judgment for his sin. The LORD does not perform evil, but evil elements are under His command in order to bring about His purposes. The sovereignty of God is such that everything that happens in heaven and on earth are under His divine control. The music that David habitually played in Saul’s presence was not merely beautiful, but music of worship to the LORD, causing Saul to be refreshed and the harmful spirit to flee (cf. 2 Chron 5:13-14). David is referred to as “the sweet psalmist of Israel” (2 Sam 23:1) and as the author of several songs (2 Sam 1:17-27; 22:1-51; 1 Chron 16:7-36) and many psalms. He is also credited with establishing the temple musicians (1 Chron 6:31). Meanwhile, David also became Saul’s armor-bearer, as God was continuing to prepare David for the day he would become king. 1 Samuel 17: A Philistine champion named Goliath challenged the Israelites. David killed Goliath with a sling and a stone. The Philistines fled. • 17:1-58. David and Goliath. This chapter contains perhaps the most widely known story in all the Bible. Often it is relegated to simply a children’s story, but this story has far-reaching implications as we consider the story of God’s Kingdom. David is much more than an unlikely hero who happens to overcome a bully in his life. David is pointing us to what God’s anointed King will do to usher in God’s Kingdom. The setting for the story is that two armies are faced off against one another in a stalemate. The Philistines are camped out on the top of one hill, and the Israelites are camped out on an adjacent hill, and there is a valley between them. The scene is a perfect place for “representative fighting,” in which each army would pick a champion to fight on their behalf. Each army would win or lose depending on the success or failure of their champion. Of course, the Philistine champion is a man named Goliath, who stands nine feet, nine inches tall, and ever bit a most formidable foe. Everyone in Israel, including the king, is full of fear. Saul shows himself again to be a failure as God’s king in his refusal to face down Goliath. This is not what God’s anointed king looks like. But then young David arrives on the scene, on a seemingly innocent errand to bring bread and cheese to his brothers. When he hears the insults that Goliath is hurling at the people of God, he is incensed. He can’t imagine why this pagan bully is getting away with insulting the God of Israel. So David goes to Saul and convinces him to let him face down Goliath. Without any other volunteers, Saul sends David out to face Goliath. Because David was still a youth, he couldn’t wear the soldier’s armor that Saul tried to dress him in, and so David walks out to the giant without armor or a sword, armed only with a staff, a slingshot and five stones. With his first stone, David slays the mighty giant. Often when we read this story, our big take away is that just as David overcame the “giant” in his life, we can overcome the “giants” in our life too with God on our side. Now, at one level, that is gloriously true. But this story is showing us something even more gloriously true. The character we should most identify with in this story is not David. We are much more like the army of Israel, sitting on the sidelines, quaking in their boots before an enemy much greater than they are. And like Israel, we need a champion who will fight for us. And this is exactly what God has provided for us. Just as He raised up a king for Israel in David to slay the giant, God has raised up a King for us to slay an even greater enemy – Satan, sin and death. Against such enemies, we are powerless. But Jesus gained the victory. And like David, Jesus faced off against this enemy in seeming weakness and humility. But because He entrusted Himself into the hands of God, He won a decisive victory over our enemies. And because He has won the victory, we get to share in that victory. Like the army of Israel, the triumph of our champion is a triumph for us. His victory over the enemy is our victory over the enemy. Notice that the army of Israel continues the fighting, chasing down an enemy on the run. But they are assured of victory because the decisive blow has already been made. In the same way, we still fight the enemy. We are still in a war against sin. But the decisive blow has already been made at the cross. We do not fight for victory, we fight from victory. Jesus has won the victory. This is the glorious news of what the story of David and Goliath is pointing us to. 1 Samuel 18: Jonathan loved David. Saul set David over the army but became jealous and tried to kill him. David married Saul's daughter . • 18:1-9. David’s Success. At first everyone loves David. Saul takes him into his service; all of Saul’s officials (his potential rivals) love him; even members of Saul’s own family love him. Jonathan, who had relied on the LORD in his own victory at Michmash, has an especially close relationship with David, despite realizing at some point that David will supplant him as king. But as David’s success increases, Saul’s jealousy also increases. • 18:10-19. Saul Attempts to Kill David. Saul’s suspicion results in attempted murder. A “harmful spirit from God” rushes upon Saul so that he acts with abnormal behavior. As David tries to soothe Saul, the king tries to pin David to the wall with his spear. But the LORD is with David and protects him. David’s great military success breeds two responses: Saul “was afraid of him” (v. 15), but “all Israel and Judah loved David” (v. 16). Saul begins to plot David’s demise. He encourages David to fight for Israel, but he hopes to place him in great peril that will lead to his death. • 18:20-30. David’s Marriage to Michal. After failing to give his oldest daughter to David for a wife, Saul offers his youngest. Saul appears magnanimous as he offers David a way to secure Michal as his bride through a heroic deed, but it is a trap. Saul hopes that David will die in his attempt to acquire 100 Philistine foreskins. But David and his men secured twice the payment required –further evidence of the LORD’s presence with David. As David’s stock ascends, Saul’s fear rises to an unprecedented level. From here on, Saul views David as “his enemy” (v. 29). 1 Samuel 19: Jonathan warned David about Saul. David escaped and fled to Samuel. Saul went after David but the Spirit of God made him prophesy. • 19:1-24. Saul Attempts to Kill David. Saul attempted to kill David by the Philistines in chapter 18. Now he directly orders Jonathan and his staff to kill David. But Jonathan appeals to Saul on the basis of a king’s obligation to do justice, reminding him of David’s victories for Israel and David’s innocence toward him. Ironically, Jonathan, as King Saul’s oldest son, had the most to gain by David’s death. But because of his intercession, Saul restores David for a short time to his previous position as both musician and military commander. But when David again successfully defeats the Philistines, Saul’s jealousy and anger is renewed. Saul’s attempt to pin David to the wall with his spear echoes 18:10-11. Its repetition here demonstrates dramatically that Saul has not changed, for he still desires to destroy David. But David’s life is spared, for “the LORD was with him” (18:12). David escapes to his house, but Saul sets a trap for him. The king’s own daughter Michal springs David from Saul’s trap; she is not the snare that Saul had hoped she would be (18:21). Michal further abets the fugitive by letting him down through the window of the house. She then concocts a plan to dress up an idol to look like David sleeping in the bed. Why there is an idol in David’s house is uncertain. Saul accuses Michal of betrayal and she lies to save herself. The truth is that she told David to escape; he did not threaten her. David then flees from Saul to the city of Ramah, where he comes under Samuel’s protection. There, David is again delivered from Saul’s forces in a most unexpected way. As three groups of messengers sent by Saul to take David succumb to prophesying (vv. 20-21), the “Spirit of God” came on Saul to take away his self-control and turn his hostility to prophetic praise. Even the will of the king is subject to the LORD’s will. The aggressive, angry king is humbled, even comically humiliated, before the power of the LORD, against whom he vainly strives. Just as Saul’s clothes were stripped from him, the LORD also is beginning to strip the throne from him. 1 Samuel 20: David and Jonathan agreed on a sign. Saul was angry with Jonathan when David was not at the feast. Jonathan told David, "Go quickly!" • 20:1-42. Jonathan Protects David. It seems that before Saul had arrived in Naioth, David had come there. After that David fled from Naioth and went back to Gibeah, and things settled down. Then he came to Jonathan, probably in secret. Jonathan reassured David that there was no current conspiracy against him by Saul, but David seems to see things more clearly. For fear of Saul, David is reluctant to attend an upcoming monthly festival that he would be expected to attend. Jonathan agrees that if Saul asks concerning David’s absence, he would offer an excuse. Saul’s response to this excuse would reveal whether Saul’s intentions toward David were for good or ill. David and Jonathan reaffirm their covenant with one another (vv 8-17). Jonathan swore an oath and invited God’s punishment on himself if he did not report to David everything Saul intended to do. In vv. 14-15, Jonathan asked David never to withdraw his “steadfast love” from his house. Many new kings ordered the death of the former king’s family to eliminate contenders for the throne. The LORD might judge every one of David’s enemies, but David had nothing to fear from Jonathan. After Jonathan’s death, David honored Jonathan’s request toward his son Mephibosheth (2 Sam 9). Jonathan then proposed code language to alert David about Saul’s intentions. Calling the servant back toward Jonathan to retrieve the three arrows meant that all was safe. Telling him to seek the arrows beyond him meant David should flee at once. At the feast, Saul becomes suspicious on the second day of David’s absence, and not only are his intentions toward David revealed, but he turns on Jonathan, believing that he has endangered his own succession to the throne. Saul took for granted that kingship was hereditary, though there was no divine justification for his doing so (v. 31). But Jonathan cared about justice, not about the personal gain his father suggested might be in store for him. He would show loyalty to David, no matter what. The next morning, Jonathan delivered the signal of danger to David. Perhaps sensing the danger was not great, or perhaps because he greatly desired a final farewell face to face, Jonathan and David have an emotional farewell. A kiss was a common sign of greeting and farewell among close friends in that culture. They wept because both sensed they might not see each other again. 1 Samuel 21: the priest gave David consecrated bread and Goliath's sword. David fled to King Achish of Gath and pretended he was mad. • 21:1-9. David and the Holy Bread. David flees to Nob (2 miles south of Gibeah), where the had been moved from Shiloh (1:3) after the death of Eli and his sons (4:17-18). Ahimelech (great-grandson of Eli) is suspicious because David is alone, but David deceives him saying he is on a secret mission from the king. When David asks for bread for he and his men, all that is available is the “holy bread,” the “The Bread of the Presence” of Exod 25:30 (Lev 24:5-9;consisting of 12 loaves representing Israel’s twelve tribes, exchanged weekly). In giving this bread, Ahimelech was bending the rules, since only priests were allowed to eat the bread, and only in a holy place. However, Jesus endorsed Ahimelech’s judgment in putting mercy before ceremonial law (Matt 12:4). Verse 7 introduces , who will later play a major role as this story plays out. Incredibly, David is unarmed and is then given Goliath’s sword, which sets up the irony of David’s next move to the city of Gath, Goliath’s hometown. • 21:10-15. David Flees to Gath. David now flees to Philistine territory, away from the clutches of Saul but into another great peril. David apparently had the idea of serving the king of Gath, Achish, as an anonymous mercenary, but he was recognized and his cover is blown. Their acknowledgment of David as king (v. 11) is perhaps anticipatory, or perhaps even the Philistines are aware that God has chosen David to succeed Saul on the throne of Israel. In order to get out of this new predicament, David acts as if he were crazy, purposefully foaming at the mouth as a sign of derangement. God’s protection of David continues, as David’s act of insanity fools Achish. In the ancient world, insane people were considered afflicted by the gods and generally left alone. Ironically, the Philistine king vilifies his own people by insinuating that his land is full of “madmen” already, so why should he add another one? 1 Samuel 22: About four hundred men joined David. Saul ordered that all the priests be killed because they helped David. Only Abiathar escaped. • 22:1-5. David at the Cave of Adullam. David now runs to Adullam (halfway between Gath and Bethlehem) and hides in a cave. David’s family is in danger from Saul, so they join him. But because life in the wilderness would be too difficult for David’s aged parents, he takes them to , where Jesse’s grandmother Ruth had come from. It must have been a very difficult journey, presumably involving a descent of about 3,000 feet to the Dead Sea, followed by a similar ascent back up to the plateau of Moab. There his parents remain for safekeeping under the protection of the Moabite king. Eventually David returns to the tribal territory of Judah at the command of the prophet . Many believe the stronghold may have been Masada, the mesa on the western shore of the Dead Sea, which would be the last holdout of the Jews in AD 73. It took faith to go back to Judah despite the danger. • 22:6-23. Saul Kills the Priests at Nob. This section tells of the disastrous consequences of David’s prior visit to the shrine at Nob. David’s prior deception now results in the deaths of Ahimelech and the priests at Nob. Though David normally acted as an upright man, the Bible does not hesitate to record honestly his instances of wrongdoing. As for Saul, his paranoia continues to escalate as he not only accuses his own tribe of conspiracy (v. 8) but the priests at Nob as well (v. 13). In Gibeah, Doeg the Edomite relays to Saul the episode between David and the priests of Nob. Saul summons the priests to the royal court to respond to accusations of betrayal. Ahimelech defends both David and himself, but Saul, unconvinced by Ahimelech, orders that all the priests be murdered. Saul treats Nob like some enemy city that has been “devoted to destruction” (cf. 15:3). How ironic that Saul would refuse to carry out such a ban against the Amalekites (ch. 15), and yet here destroy a part of his own kingdom. Saul’s officials refuse to be part of such an atrocious act, perhaps implicitly supporting David. Doeg then performs the deed himself. Doeg is called an “Edomite” three times in this story, highlighting that a foreigner malevolently murders the Israelite priesthood. Only one priest survives, Abiathar (son of Ahimelech) and he runs to David for protection. The Israelite priesthood, or what is left of it, now follows David and no longer supports Saul, who is increasingly becoming isolated. Abiathar remains a loyal priest to David throughout David’s reign, although Solomon later exiles him to Anathoth for supporting Adonijah to succeed David (1 Kings 1:7; 2:26-27). In contrast to Saul, David takes full responsibility for his actions. The reality is that the priests of Nob got caught in the crossfire. They died because Saul wanted to kill David. 1 Samuel 23: David and his men saved Keilah from the Philistines. Saul came to Keilah so David escaped. Saul gave chase but he was called away. • 23:1-6. David Saves the City of Keilah. The city of Keilah was located in Judah close to Philistine territory and was easily subject to Philistine raiding parties. David is particularly interested because Keilah is a town of his own tribe. So he seeks divine permission to jump into the fray, and he receives approval. Ironically, as king it is Saul who should have rescued the city. Although David is being hunted by Saul, he saves Keilah from the hands of the Philistines. • 23:7-29. Saul Pursues David. When Saul hears that David is in Keilah, he sees an opportunity to capture him. Saul apparently still believes that the LORD is on his side instead of seriously considering whether he himself is on the LORD’s side. David’s piety continues to be a foil to Saul’s lack of it. Once again, David escapes the snare with the help of divine guidance. Saul’s greater authority and army cannot triumph over God’s protection of David. Jonathan then comes to David in the wilderness in order to encourage him. Though David’s position is much worse than in ch. 20, Jonathan sees even more clearly than before that David will be king. The two of them make another covenant. This is the last recorded meeting between Jonathan and David. The Ziphites, of the tribe of Judah, attempt to give up David to Saul. Saul is nearly successful in his attempt to capture and destroy David and his men. But they are delivered at the last minute in an ironic way by a Philistine raid into Israel. David wrote Psalm 54 in response to this occasion. Finally, David flees to Engedi, an oasis located on the western shore of the Dead Sea, due east of Ziph. 1 Samuel 24: Saul went after David. David cut off a piece of Saul's robe but spared his life. Saul wept and said, "You shall surely be king." 24:1-22. David Spares Saul’s Life. The three episodes in the next three chapters all have the same theme: David, who as a warrior has already killed many of the LORD’s enemies, should not kill for his own advantage but let the LORD act for him. With the Philistine crisis over (23:37), Saul returns to his pursuit of David. When Saul enters a cave alone to relieve himself, David’s men see a wonderful opportunity for David to kill him. Instead, David, in stealth, merely cuts off a corner of Saul’s robe, which proves he could have killed Saul. Saul’s robe is a symbol of his kingly authority, and this act is perhaps another sign that Saul’s kingdom is being “cut off” from him (cf. 15: 27-28). But even this act provokes David’s conscience. David respects Saul as the LORD’s anointed because Saul is still on the royal throne as king over Israel, even though the Spirit of the LORD has already left him. The LORD had previously anointed Saul as king (10:1), and in David’s eyes Saul still retains that status. The anointed of the LORD should not be killed or even cursed (cf. 26:9; Exod 22:28; 2 Sam 1:14; 19:21). Later David will order an Amalekite killed for striking down “the LORD’s anointed” (2 Sam 1:14-16). David pleads his innocence before Saul. The crux of his argument is that he did not take advantage of Saul in the cave when the king was so vulnerable. David settled for a piece of Saul’s robe, proving he had no evil designs. He truly respects Saul and submits to him by calling him “my father” (v. 11). David cites a proverbial saying that teaches that wicked acts come from wicked people. David implies that if he were truly wicked, Saul would be dead. Saul acknowledges that David is right, even acknowledging for the first time that David will be king (v. 20). David then swears to Saul that when he becomes king he will not destroy Saul’s progeny (v. 21). Sadly, as with the reconciliation in 19:7, Saul’s calming down will only be temporary. This appears to be Saul’s modus operandi. David suspects as much, not fully trusting Saul and thus he remains in hiding. 1 Samuel 25: Samuel died. insulted David so his wife Abigail pleaded for restraint. The LORD struck Nabal dead and David married Abigail. • 25:1. The Death of Samuel. Samuel’s death marked the end of a significant era for all Israel. His faithful leadership helped the nation make the transition from theocracy to monarchy. David also loses perhaps his more powerful ally. • 25:2-44. David, Nabal and Abigail. After Samuel’s death, David and his men remain in hiding in the wilderness areas of Paran and Maon. There, David seeks provisions from a wealthy man named Nabal because David’s men had protected Nabal’s herds from external dangers. Nabal answers David’s polite request not just with refusal (which might have been justifiable) but with contempt. Like Saul and Doeg (20:27, 30; 22:8, 9, 13), Nabal seems to use the “son of Jesse” as a belittling term. The word “Nabal” means “fool,” and it fits his character. But his wife, Abigail is a contrasting figure. Nabal is “harsh and badly behaved,” but she is “discerning and beautiful.” She is a person of and prudence who serves as a foil to her foolish husband. David intends to respond to Nabal with force, but when Abigail is informed that her husband mistreated David’s messengers, she intervenes and seeks to dissuade David from acting rashly. In contrast to her husband, she responds to David in a grateful, generous, and respectful way, even taking responsibility for her husband’s foolish actions. She argues that “bloodshed” would discredit David and call into question his fitness for kingship. Abigail knows that David will become king because David is fighting “the LORD’s battles.” In v. 29, Abigail draws a picture of a shepherd as a metaphor, pleading that David be kept safe in the LORD’s “bundle,” or “pouch,” and to the contrary that David’s enemies be slung from the pouch by a slingshot (cf. 17: 40), an image David would certainly appreciate! David understands that Abigail’s arrival is not happenstance; the LORD is orchestrating all these events. David, who vowed to take vengeance— perhaps rashly and foolishly (v. 22)— in the end changes his mind. This is a good trait for a king. When Abigail informs Nabal of her actions, he is devastated, perhaps having a heart attack. Ten days later, he dies at the LORD’s hand (v. 38). David takes Abigail and (both from the tribe of Judah) as wives, perhaps solidifying his political base through marriage. The chapter ends on an ominous note as Saul gives his daughter Michal (David’s wife) to another man, severing ties with David. 1 Samuel 26: Saul came after David. David took Saul's spear and jug while he slept but spared his life. David called out and Saul blessed him. • 26:1-25. David Spares Saul’s Life Again. This chapter resembles ch. 24, but there are more than enough differences to distinguish the two. The Ziphites are annoyed with David’s presence in their territory and so seek to betray him again. Predictably, Saul again pursues David to trap him. But instead, David is given another opportunity to murder Saul. As in 24:6, David again refuses to strike the LORD’s anointed, but gives Saul over to God’s vengeance, as he had Nabal. David takes his water jug and spear as evidence that he had again been close enough to kill Saul. From a safe distance, David calls out to Saul’s army, condemning them for their failure to protect Saul. Addressing Saul, David identifies two possible sources of Saul’s desire to kill him - the LORD or the people. If the LORD, David wanted Saul to allow him to sacrifice a freewill offering to restore the broken fellowship between himself, God, and Saul. But if the people had falsely accused him, David called on them to be cursed. Their false accusations had the effect of driving David away from the “inheritance of the LORD” (the Promised Land) to other lands to serve other gods. David again compares himself to a flea (v. 20; 24:14), suggesting that Saul’s pursuit of him was a waste of resources. Saul’s reply in v. 21 sounds repentant, but Saul’s past actions suggests that it is likely only a momentary pang of conscience. Saul and David then go their separate ways, having spoken the last (recorded) words they would ever say to each other. 1 Samuel 27: David lived among the Philistines to escape Saul. King Achish gave him . David secretly raided the land while he lived there. • 27:12. David Flees to the Philistines. Fearing Saul, David and his men again flee into Philistine territory. They become a mercenary force for Achish, king of Gath (vv. 1-4), before whom David had previously acted insane (21:10- 15). When David seeks a measure of independence from “the royal city,” Achish gives David the city of Ziklag as a base for his mercenary operations (vv. 5-9). The distance from Achish gives David freedom to operate autonomously as they do much damage to people living in the desert areas south of Philistia. David deceives Achish by saying he is raiding his own people and those friendly to Israel (vv. 10-12). He is doing nothing of the kind, but rather is devoting the enemies of God (including the Amalekites) to complete destruction. David is again contrasted with Saul who had spared the Amalekite king Agag (15:8). The annihilation also prevents any refugees from telling Achish the truth. 1 Samuel 28: The Philistines gathered for war. Saul asked a medium to call Samuel. Samuel said, "The LORD will hand you over to the Philistines." • 28:1-2. David Flees to the Philistines (cont.). After a year or more, when the Philistines mobilize for war against Israel, Achish expects David to participate. David is now between a rock and a hard place. David agrees to Achish’s demand that he fight against Israel, but he is simply trying to buy time. The story picks up again in 29:1. • 28:3-25. Saul and the Medium of Endor. When Saul sees the Philistine army encamped against him, he is in great fear (vv. 4-5). Saul inquires of the LORD regarding what to do, but he does not receive a response. So Saul engages a medium to tell him the future, even though he had previously expelled all the mediums from the land of Israel. But Saul’s servants tell the king of a medium at Endor, located four miles from where the Philistine army is camped. To consult with her, Saul must slip through enemy lines. By engaging a medium, Saul not only breaks his own law but God’s (Lev 19:31; 20:6, 27; Deut 18:9-12). He is a lawmaker and a lawbreaker. Scripture elsewhere condemns him (1 Chron 10:13-14). In Saul’s request to the medium, no ritual is described nor does the medium conjure up Samuel. She is in shock when she sees Samuel, perhaps indicating that she is a false medium who really cannot speak with or raise up the dead and simply plies her trade through ventriloquism and sleight of hand. But Samuel actually comes up from the grave. There is no sense from the entire text that this is not really the great prophet. Samuel gives Saul some sobering news, reminding him that God is tearing the kingdom from him. Because Saul disobeyed the LORD in regard to the Amalekites (v. 18; 15:19-23), God will give Israel over to the Philistines and Saul and his sons will die. Saul collapses on the ground because of panic and fear; he has no physical or emotional strength left in him. Saul is finally persuaded to eat and is given a meal fit for a king, but he is a king who will soon lose his kingship. 1 Samuel 29: David and his men marched with Achish. The Philistine commanders said, "He will turn against us," so Achish told David to go back. • 29:11. The Philistines Reject David. The story now backtracks to right after 28:2, partially repeating 28:1. Here the Philistines are still at their gathering point in Aphek, while in 28:4 they had already advanced to Shunem. Although Achish of Gath trusts David, the other Philistine commanders mistrusted David, fearing that he would seek to regain the favor of Saul by presenting to him their heads (like he had the Philistine giant Goliath). One can see the hand of the LORD working even through the Philistine commanders to keep David from fighting the LORD’s people, which he had managed to avoid doing so far. That would probably have shut him off from being accepted by Israel as king (27:8-12) and would have been a terrible evil. Though David seems to object, one can suspect a double entrendre as to the identity of “my lord the king” (v. 8). On the surface the phrase refers to Achish, but it is possible David was actually referring to Saul, whose enemies were the Philistines. Readers are not told what David was thinking, but the commanders were likely wise, for David has not been an “angel.” With v. 11, the action splits. Chapter 30 follows David’s actions, while ch. 31 is a continuation of Saul’s actions in 28:5-25 and the Philistines’ actions in ch. 29. 1 Samuel 30: The Amalekites had raided Ziklag. The LORD told David to pursue them. David and his men rescued the women and divided the spoils. • 30:1-15. David’s Wives are Captured. Upon David’s return to the city of Ziklag (30:1), he finds that it has been burned by the Amalekites and the women and children captured, including David’s wives. Rather than despairing, David turns to God in prayer and worship. As in 23:9-10, David has Abiathar inquire of the LORD, using the sacred lots kept in the . Unlike Saul, the LORD is still guiding David (30:8), now telling him to pursue the Amelekites. • 30:16-31. David Defeats the Amalekites. The Amalekites are unprepared for David’s retaliatory raid. Under God’s direction (vv. 8, 23), David, doing the work of a king, rescued every one of the people who had sided with him, and for whom he was responsible. When some “worthless” fellows claim that only the fighting men should get a share of the plunder, David’s response is twofold: (1) He notes that the victory was not by the hand of the fighting men, but by the hand of the LORD. Thus, the plunder belongs to the LORD, and all His people should share it. (2) The 200 men were not merely spent and lazy; they did their duty by guarding the army’s equipment. David, who will rule as a righteous king, generously distributes the spoils of victory to all who sided with him, and even gives gifts to others (vv. 26-31) who will soon be his subjects. The mention of Hebron, a major city in the area, and its position at the end of the list in vv. 26-31 points toward David’s going to Hebron and being made king (2 Sam 2:4). 1 Samuel 31: The Philistines fought Israel. Saul's sons were killed. Saul was badly wounded so he fell on his sword. The Israelites fled. • 31:1-13. The Death of Saul. The events of this chapter directly follow those of chapters 28 and 29. Just as Samuel’s spirit had said (28:19), the LORD gave Israel into the hands of the Philistines, and Saul and his sons joined the dead. Saul’s sons are killed while Saul himself commits suicide to avoid capture. After his death, the Philistines hang the bodies of Saul and his sons on the walls of their city (Beth Shan) as trophies. But the men of Jabesh-gilead, the city that Saul saved at the beginning of his reign, bravely rescue their bodies from dishonor. The burning of bodies was usually considered desecration, but here the purpose may have been to keep them from further dishonor. Even after lengthy burning, large bones would remain and were buried. David later reburied the bones (2 Sam 21:12-14).