1 Samuel

1 Samuel

First and Second Samuel are named for the principle character in the early chapters of the book. Samuel led Israel as its last judge and anointed Israel's first two kings, Saul and David.

First and Second Samuel were originally one book in the Hebrew Bible. The Greek Septuagint and the Latin Vulgate first divided the Hebrew into two books. The Septuagint entitled Samuel and Kings as four consecutive books called "First—Fourth Kingdoms." The Vulgate also had four books but with the title "Kings." In the Hebrew Bible the division into two books was established with the first printing of the Hebrew Bible ( a.d.. 1488). The English versions followed the Hebrew title "Samuel."

First and Second Samuel are anonymous. According to Jewish tradition, based on 1 Chronicles 29:29, the Books of Samuel were authored by Samuel and completed by the prophets Nathan and Gad. Since 1 Samuel 25:1 records Samuel's death and he seldom appears after the anointing of David (1 Sam. 16:1-13), alternative explanations for the compilation of the Books of Samuel have been sought.

As the Jewish tradition itself indicates, the Books of Samuel are a composite work of more than one hand. Among the materials used were eyewitness accounts, archival materials, independent narratives, and poetry.

Scholars disagree on how and when the Books of Samuel were written. Some believe the work was completed soon after the time of David (1011-971 b.c.). Other scholars have dated the completed work about 650-550 b.c. as part of a larger history influenced by the central ideas of Deuteronomy. (See "The Historical Books.")

Some commentators have charged that 1 Samuel evidences sources of contradictory theological viewpoints (for example, views on kingship). However, this diversity has been explained on other grounds, such as differences in emphasis or supplementation. The book's variety of sources have been integrated into a unified work with a consistent theme.

Theme. Through the prophetic ministry of Samuel, God established the monarchy of Israel by choosing David, "a man after his own heart," to rule over His people (13:14). The book helps us see that God is Lord over history. His sovereign plans are accomplished in spite of human failure.

1. Righteous Leadership (1:1-7:17)
2. Disobedient Saul (8:1-15:35)
3. Faithful David (16:1-31:13)

Purpose and Theology.

1. The book tells of the transition in leadership from the period of the judges to the rise of the monarchy. The book continues the story of Israel's wars with the Philistines begun in the Book of Judges (see Samson, Judg. 13-16). Samuel was a transition figure who, as the last judge, inaugurated the first king, Saul (10:1), and initiated the dynasty of King David (16:1,13).

During the judges period, the nation was a theocracy. The Lord was its only king and authority. The tribes had no central authority to govern them and were held together because of their common commitment to the covenant with the Lord. With the establishment of the kingdom, God would express His rule in a new way, through His chosen king.

2. The Lord's choice of godly leadership is focal. Samuel is extolled in contrast to Eli and his sons, Phinehas and Hophni. They were rejected by God because of their evil deeds (2:12-36). Under their leadership the Philistines captured the ark of the covenant at the battle of Aphek (4:1b-11); but under Samuel, Israel defeated the Philistines at Mizpah (7:1-17). Yet Samuel's sons were also unfit (8:1-6). So the Lord permitted the people to have a king (8:6-9,19-20; 9:17). King Saul, however, rejected the prophetic word of Samuel for reasons of political expediency (15:26-29). God, who "looks at the heart" (16:7), chose David as His anointed servant to rule over Israel (16:1-13; 28:16-19).

3. For Israel to prevail over its enemies, God required covenant faithfulness and moral responsibility from Israel's leadership. The sin of Israel's leaders resulted in death for them and the people. The Philistine's defeat of Israel under Eli's evil sons (4:1-21) and under wicked Saul (31:1-13) is contrasted with Samuel's and David's victories (7:13; 23:1-5; 30:1-31).

4. God's continued grace is another significant theme in the book. In spite of Israel's repeated failures, the Lord raised up new deliverers in Samuel, Saul, and David. God answered the cry of Hannah (1:9-20), called the boy Samuel (3:1-21), granted the request for a king (8:6-9), and spared David for Israel's golden age to come (18:6-11,24-27; 19:9-10; 21:10-15).

5. The book demonstrates that God is Lord over history. His dominion is exercised over the rise and fall of important figures as well as whole nations. The motif of prophecy and its fulfillment shows that the Lord accomplishes His will in spite of human plans. Also the presence and empowerment of the Holy Spirit in the lives of Saul and David evidences God's sovereignty (10:6,10; 11:6; 16:13). When God disapproved Saul, the Spirit departed (16:14).

Righteous Leadership (1:1-7:17)

In the opening section the godly life of Samuel is distinguished from the failures of the high priest Eli and his sons, Hophni and Phinehas. Although Samuel and the sons of Eli were reared in the same house, their dedication and destinies were very different. The Philistine wars led to the end of Eli's family, but Samuel prevailed over the Philistines and led Israel as judge and prophet.

Samuel's Dedication (1:1-2:10). Samuel's unusual birth was an early indication of the special dedication Samuel would have to the Lord throughout his life. Barren Hannah, Samuel's mother, prayed for a son. She vowed to rear the child as a Nazirite (see Num. 6:1-21 and Judg. 13). Because the Lord answered her prayer, she dedicated Samuel to serve at the tabernacle under Eli's care.

Hannah's prayer in song celebrated the righteousness and sovereignty of God. He defeats the proud and exalts the humble. He will protect His saints and strengthen His anointed king.

Eli's Corruption (2:11-36). The corruption of the tabernacle at Shiloh by Eli's sons is contrasted with the faithful ministry of young Samuel. Whereas Hannah's son "ministered before the Lord," the sons of Eli "had no regard for the Lord." Eli's servants had contempt for the Lord's offerings, and his sons engaged in temple prostitution. Yet young Samuel, as it would be said of Jesus (Luke 2:52), grew in "favor with the Lord and with men."

A man of God prophesied the death of Hophni and Phinehas and the appointment of a "faithful priest." The immediate context suggests that Samuel is meant (1 Sam. 3), though Samuel did not exhaust this powerful image. This priest has also been identified as the high priest Zadok (1 Kgs. 2:35), or Jesus Christ the priestly Messiah (Heb. 5:1-10; 7:1-28).

Samuel's Ministry (3:1-4:1a). Because of the sin at Shiloh's shrine, the "word of the Lord was rare" and "visions" were not seen. However, the word came to Samuel, and the Lord appeared to him at Shiloh. Samuel's ministry reached throughout the land, and the people recognized that he was a prophet of the Lord.

Judgment of "Ichabod" (4:1b-22). As in the Book of Judges, God's judgment on sin came in the form of foreign oppression. Here God's judgment fell on the house of Eli through the Philistine's victory over Israel at Ebenezer (see 7:12). The battle had a major impact on the religious life of Israel because the ark of the covenant was captured. Israel's defeat and the deaths of Eli's sons showed that God would not tolerate their sin.

Hophni and Phinehas ordered the ark brought into the battlefield because they believed it would give them victory (see Josh. 6). The Lord rejected their superstitious actions, and they died in the battle. When Eli heard the news of the captured ark, he fell over backward and died. The deaths of his family brought the end to Eli's priesthood, fulfilling the prophecy of the man of God. Eli's daughter-in-law named her newborn son "Ichabod" ( no glory) to remember this tragic day of the ark's loss.

Lord of the Ark (5:1-12). The god of the Philistines was the vegetation deity Dagon. The Philistines believed Dagon had given them victory by defeating the Lord of Israel. The Philistines placed the ark in their temple like a trophy for their victorious deity. The failure of Dagon, however, to stand before the ark showed that the Lord was greater. God brought a plague of tumors upon the Philistines. Perhaps this disease was bubonic plague related to an infestation of rats (see 6:4).

Ark and God's Holiness (6:1-7:1). The Philistines feared the Lord and honored Him by returning the ark on a new cart bearing a guilt offering. The Israelites at Beth Shemesh welcomed the ark, but they too suffered death because some men looked unlawfully into the ark (see Num. 4:20). They learned like the Philistines that the Lord was a holy God. They sent the ark to the house of Abinadab at Kiriath Jearim, where it resided until the days of David.

Samuel's "Ebenezer" (7:2-17). Unlike the sons of Eli, who sinned, Samuel was faithful. He turned the people away from their worship of the Canaanite fertility deities, Baal and Ashtoreth. As in the Book of Judges, God responded to His people's repentance by raising up a judge or national deliverer. God honored Samuel's faithfulness by giving him victory over the Philistines. Samuel commemorated the victory by erecting a stone at the site. He named it "Ebenezer" ( stone of help), saying, "Thus far has the Lord helped us." Samuel spent his life serving the Lord as an itinerant judge, priest, and prophet.

Disobedient Saul (8:1-15:35)

Israel's disappointment with the priesthood of Eli and the sin of Samuel's sons led Israel to turn to a new form of leadership. The people, following the example of the nations around them, demanded a king (1 Sam. 8). God granted their desires, and Samuel reluctantly appointed a king. Saul's reign had a promising beginning. King Saul, however, proved unlike Samuel because he did not listen to the word of the Lord. The Lord thus rejected Saul as He had the house of Eli.

God Permits a King (8:1-22). The people requested a king because Samuel's judgeship had begun to fail. He was old; and his sons, like Eli's, were wicked men who perverted justice. Also the people wanted the benefits of a central authority like the other nations had. Although Samuel resisted, God graciously permitted Israel to have a king. Samuel warned the people of the troubles of kingship, but they persisted; so God granted their request.

God Reveals Israel's King (9:1-27). A Benjamite named Saul searched with his servant for the lost donkeys of his father, Kish. Saul's servant knew of Samuel, the prophet of God. They sought him to inquire of God where they might find the donkeys. On the previous day God had informed Samuel that he would meet a man from Benjamin whom he should anoint king over Israel. God reserved the right to choose Israel's king (Deut. 17:15). Saul remained with Samuel to attend a sacrificial feast. The next day Samuel detained him to receive a message from God.

Saul Anointed (10:1-27). The message was that God had chosen Saul to be king over Israel. Samuel anointed him with a flask of oil, indicating the special relationship between God and king (see Deut. 17:15). Because of this custom, the king of Israel became known as the "anointed one" ( Messiah). Three signs followed the anointing to confirm to Saul that God had indeed chosen him. Saul sought after lost donkeys, but he discovered a kingdom.

Samuel anointed Saul again but this time publicly at Mizpah. The people found Saul hiding among the baggage, and they hailed him king. They longed for a king to rival the nations; ironically, they were elated with a shy keeper of donkeys.

Saul at Jabesh (11:1-15). The first test for Saul's reign was the attack of the Ammonites upon Jabesh Gilead across the Jordan. As in the days when the judges ruled, the Spirit came upon Saul, and he became angry. No longer was Saul shy. By exercising his authority as king, he rallied the Israelites. His forces defeated the Ammonites. This confirmed to the people that Saul was an able king.

Samuel's Final Warning (12:1-25). With the installation of Saul, Samuel retired as Israel's civic leader. His final sermon defended his leadership and reviewed God's favor in the past. He indicted the people's sinful choice of a king because they had set aside the kingship of the Lord. Samuel proved his charge by calling upon God to send a thunderstorm. It came during the dry season of the year (May-June) when a thunderstorm was unexpected. After the people confessed their sin, Samuel reminded them that they had nothing to fear from God if they continued in the Lord. If they failed to obey the Lord, however, they and their king would be swept away.

Saul's Foolishness (13:1-14:52). Saul's son, Jonathan, bravely initiated a war with the Philistines. However, the troops of Israel feared the numerous Philistines gathered at Michmash.

Saul awaited Samuel for seven days at Gilgal to offer a sacrifice to entreat the Lord's blessing. When Samuel did not come at the appointed time (see 10:8), Saul's army began to defect. Saul acted foolishly because of impatience. Out of desperation, he disobeyed the prophet Samuel's instructions and offered burnt offerings. Samuel arrived and rebuked Saul for his disobedience. Because he acted foolishly, Samuel prophesied that Saul would lose his kingdom. God would choose "a man after his own heart." Samuel's rebuke of Saul set the pattern for future relations between the leaders of God's people—prophets and kings. The future history of Israel and Judah illustrates that their kings disobeyed God's prophets to their own peril.

MAP: The Kingdom of Saul

Although Israel had no weapons and were greatly outmanned, Jonathan courageously attacked the Philistines while Saul waited behind in Gibeah. The Philistines fell into disarray because of an earthquake, and Saul called for the ark to consult the Lord's guidance. Yet after he saw the Philistines panic all the more, he abandoned the inquiry and hurried to attack. In spite of Saul's impulsive actions, God gave them a great victory.

Saul's pride and hasty decision to restrict Israel from eating during the battle jeopardized his armies' strength and his son's life. Saul built an altar and inquired of the Lord, but the Lord did not answer him because of his unbelief. By casting lots, Saul discovered that Jonathan had unknowingly broken Saul's ban of eating. The men of the camp refused Saul's order to execute Jonathan, saving him from Saul's foolish oath.

Because of his disobedience, Saul never totally defeated the Philistines. In spite of his sin, God graciously gave him victories and a large family.

Rejection of Saul (15:1-35). Saul's pride and desire for economic gain fueled his continued disobedience. Saul went so far as to build a monument for himself. The Lord "grieved" that he had made Saul king over Israel. The Lord instructed Saul by the prophet Samuel to put to death the Amalekites and all their possessions because of their past sins (see the law of holy war, Deut. 20:16-18). Saul, however, permitted Agag, the Amalekite king, and the best of the spoil to live. The Lord rejected Saul because of his sin, and Samuel wept for him.

When Samuel confronted Saul with his sins, Saul tried to justify his actions by explaining that he wanted to make a sacrifice of the spoil to the Lord. Saul had failed to learn that God does not accept ritual without obedience. Samuel refused to support Saul any longer because God had torn away his kingdom. Samuel himself executed Agag in accordance with the Lord's command. Samuel, as the prophet of God, never advised Saul again (see 19:24; 28:11).

Faithful David (16:1-31:13)

The book's final section focuses on the personalities of Saul and David. Although Saul is king until the end of the book, the story turns to his successor's rise. David's story is told from the viewpoint of Saul's continued failures. Saul's reign was chaotic, marred by personal problems and the threat of Philistine oppression. While it became clearer that Saul was unfit for leadership, David emerged before the nation as God's champion to defeat the Philistines and rule the land. In the end Saul would take his own life.

God Anoints David (16:1-23). The Lord instructed Samuel to go to the house of Jesse in Bethlehem to anoint Israel's new king. Although frightened that he might be found out by Saul, Samuel went to Bethlehem to offer a sacrifice. There he was joined by the family of Jesse. Samuel looked upon Jesse's seven older sons and was impressed by their appearance. But God rejected them and looked instead for one who had a faithful heart. David, the youngest, was called to the house, and the Lord instructed Samuel to anoint him. David was empowered by the Spirit from that day forward.

Since the Lord rejected Saul as king, He withdrew His Spirit; and Saul received an "evil spirit." The identity of this "evil" spirit has been disputed. Some believe that it was a demon. Others argue that it was a troubling spirit causing emotional disturbance (see Judg. 9:23). Some have suggested that the Lord permitted Satan to afflict Saul as punishment for his sin (see 2 Sam. 24:1 with 1 Chr. 21:1). What is clear is that this spirit was sent by the Lord (see 1 Kgs. 22:20-23) to show that Saul had been rejected. It caused Saul to experience bouts of rage and despondency. Christians do not have to fear that the Lord will remove His Spirit from them, since the Spirit is the believer's permanent possession (Rom. 8:9,12-17; Eph. 1:13; 4:30).

Saul's attendants sought a musician to soothe troubled Saul. David was selected to enter into the service of the king.

David Defeats Goliath (17:1-58). The Philistines were at war with Saul. Their greatest champion, Goliath (who stood over nine feet tall) taunted the Israelites for their cowardice. In ancient times it was common for champions of opposing armies to face off in a personal duel. No Hebrew had the courage to face Goliath.

Jesse's older sons were in the battle lines, and Jesse sent David to the field with provisions. David heard the defiant words of Goliath and was zealous to defend the name of the Lord by challenging the giant to combat. With the weapons of a lowly shepherd but armed with the power of God, he killed Goliath, and the Philistines scattered in defeat.

The stunning victory caused Saul to inquire of Abner, the captain of Israel's army, about the lineage of David. Since David was already in the service of Saul, the inquiry of Saul and his address to David seem out of place. Some scholars have suggested that the two accounts of David's introduction to Saul come from separate sources. This conclusion is reasonable, but this does not mean that the stories are two garbled accounts of the same event. Since Saul would reward David with his daughter in marriage, David's lineage became particularly important. Saul, therefore, investigated David's background anew.

Saul's Fear of David (18:1-30). David's success in battle and the people's love for him made Saul wildly fearful for his kingdom. Saul's son Jonathan loved David and entered a covenant of loyalty with him. Whenever David returned from battle, the women of the city exclaimed, "Saul has slain his thousands, and David his tens of thousands." Saul, in a fit of rage, attempted to spear David twice. Saul feared him because he realized that God had turned to David.

Saul plotted to kill David by the hands of the Philistines. He offered his daughter Michal in marriage if David would kill one hundred Philistines. When David and his men killed two hundred, Saul feared David all the more. Saul knew that God favored David.

God's Spirit Saves David (19:1-24). Saul instructed his men to kill David, but Jonathan intervened. Saul, however, could not control his anger, and again he threw a javelin at David. David fled to his house, where Michal warned him that the king's men planned to kill him in the morning. She helped him escape unseen and then deceived her father about David's whereabouts.

David took refuge with Samuel at Ramah. The Spirit of God protected him from the king by mysteriously causing the king and his men to act "crazy" like the prophets.

Jonathan's Selfless Love (20:1-42). David met his friend Jonathan and appealed for his help. Jonathan knew that he would never be king of Israel because the Lord had chosen David to succeed his father. He loved David (18:1; 20:17), and they covenanted together to spare each other's lives. Jonathan agreed to signal David in the field if his father again planned to kill him.

At the Feast of the New Moon, David's absence caused Saul to become enraged, and he charged Jonathan with treachery. He tried to kill his own son, but Jonathan escaped to warn his friend David.

MAP: David's Flight from Saul

David's Deceptions (21:1-22:5). For fear of his life, David took matters into his own hands. At Nob he lied to the priest Ahimelech to save himself by receiving food and Goliath's sword. His deception would cost many innocent lives (see 22:18-19).

David mistakenly thought he could find refuge as a mercenary soldier in the Philistine city Gath, but Achish the king discovered his identity. David pretended to be a madman to save himself.

Saul Murders Priests (22:6-23). David hid in the wilderness of Adullam where he was joined by social outcasts like himself. He arranged for his family's care in Moab, and he hid in the forest of Hereth at the advice of the prophet Gad. David likely turned to Moab because of his ancestral linkage with Ruth, the Moabitess (Ruth 4:18-22), and because of Moab's hatred for Saul (see 14:47).

Saul learned from Doeg, the Edomite, that David had received comfort from the priest Ahimelech (see 21:1-9). Saul's paranoia led him to think that Ahimelech had conspired with David against him. The deranged Saul ordered the murder of the priests of the Lord! His guards refused to obey, however, because they would not harm the Lord's servants. Doeg, of Edomite descent, had no regard for the Lord and carried out the king's command. Only Abiathar, the son of Ahimelech, escaped to David's camp. There he found safety under David's protection.

Dependence on the Lord (23:1-29). David's deception of Ahimelech had led to the death of the Lord's priests. From this tragic episode David learned to depend on the Lord's help to escape Saul. David turned to the priest Abiathar, who possessed the sacred ephod, to inquire of the Lord. He followed God's guidance to save the city Keilah from Philistine invaders. By inquiring of the Lord he also escaped Saul at Keilah and fled successfully from place to place in the wilderness of Ziph. The author presents a striking contrast between Saul, who killed the servants of the Lord, and David, who honored them.

David Spares Saul (24:1-22). Saul pursued David into the region of En Gedi. There he went aside into one of the many caves nearby to relieve himself. David and his men were hidden in the back of the same cave. His men urged him to kill the king, but David chose to trust God's providence. However, he quietly cut off the hem of Saul's garment. David later regretted doing it, however, because the hem was symbolic of Saul's position as the Lord's anointed. Once the king left, David called out to him and showed the hem as evidence of his innocent intentions toward the king. Saul openly admitted his sin against David and confessed with his own mouth that the Lord had chosen David to be king.

David Spares Nabal (25:1-44). The notice of Samuel's death is not incidental to the author. He shows how the people's love for Samuel's godly leadership continued with David as well.

David kindly protected the flocks of a wealthy herdsman named Nabal ( fool). As a result, none of his flocks were stolen or lost to wild animals. It was not unreasonable then for David to ask Nabal to respond kindly to him. But Nabal angrily refused, and David threatened to kill him. The shepherds of Nabal, who had benefited from David's protection, entreated Abigail, Nabal's wife, to intercede. Abigail pleaded with David that the Lord's anointed had no need to avenge himself since the Lord would do so. David grate-fully agreed and resisted the evil deed. Later, God struck Nabal dead. This event exemplifies the Old Testament understanding of God's sovereignty over all things. Everything happens as part of the outworking of God's will.

This famous incident involving Abigail led the author to list David's wives. He married Abigail from Carmel and Ahinoam from Jezreel. His first wife, Saul's daughter Michal, was given to another man (see 18:27).

David Spares Saul Again (26:1-25). The Ziphites feared David and urged the king to pursue him in their territories (see 23:19-24). When David learned of Saul's arrival, he discovered the location of the camp. Abishai joined David in spying out the camp at night. They discovered Saul asleep with Abner resting nearby. Although Abishai interpreted the occasion as the Lord's opportunity for him to kill the king, David rebuked Abishai, pointing out that Saul was the Lord's anointed. Instead, David took a spear that was stuck in the ground at the king's head along with the king's water jug. David left without detection because the Lord had caused Saul to fall into a deep sleep.

David crossed to a distant hill and called out to awaken Abner. He challenged him to consider his lapse in protecting the king. When the king realized that David had taken the spear and jug, he regretted unjustly pursuing David. He believed that because David had spared the Lord's anointed that the Lord in turn would deliver David. Saul confessed a second time that David would triumph (see 24:20).

Some scholars hold that this account is a retelling of how David spared Saul's life at En Gedi (1 Sam. 24). While there are a number of similarities, David's different responses show that the two stories are distinct incidents. As a result of En Gedi and the encounter with Nabal, David realized that God would care for him. David left Judah for a life among the Philistines in order to avoid further contact with Saul.

David Tricks Philistines (27:1-12). David feared that any further encounters with Saul would lead to bloodshed. In the service of King Achish of Gath he would escape Saul's attention. David's troops were headquartered at Ziklag, where he raided the enemies of Judah. He duped the Philistine king into thinking that he was attacking the towns of Judah.

The passage does not condone David's deception of Achish; rather, the author includes this to show how God used David even in this situation to aid the covenant people. Also it continued the theme of how David outwitted the foolish Philistines (see 21:10-15).

The Witch of Endor (28:1-25). The Philistines threatened war in the Jezreel Valley. Out of fear Saul sought a word from the Lord. Ironically, Saul, who had once despised the Lord's will (14:18-19; 15:26), could not discover it now that he desperately needed it. When God refused to answer Saul through legitimate means, Saul sought a spiritual medium.

By deceiving the witch at Endor, Saul convinced her to bring Samuel from the dead. Much to her surprise the appearance was a genuine one, and by it she discovered Saul's true identity. God intervened in an unprecedented way and actually sent Samuel to prophesy Saul's judgment (see 15:27-29). Samuel condemned Saul to death because he "did not obey the Lord." So great was Saul's despondency that he could not continue. At the urging of Saul's men and the sorceress, he took food to strengthen himself for his travel.

The passage contrasts the true prophetic word of Samuel with Saul's attempt to consult the dead (see Saul's condemnation in 1 Chr. 10:13-14). The prophetic word would be fulfilled, and Saul could not hope to escape it.

God Spares David (29:1-11). This episode precedes the events in chapter 28 since the Philistines were gathered at Aphek (29:1) and then moved to Shunem in the Jezreel Valley (28:4; 29:11). This arrangement serves to heighten without interruption David's success against the Lord's enemies (continued in 1 Sam. 30).

The Philistines refused to include David in their battle against Israel. God used the discontent of the Philistines to spare David from fighting against his own people and jeopardizing, in their eyes, his place as the Lord's anointed. Achish apologetically dismissed David to Ziklag.

God Strengthens David (30:1-31). David and his men arrived in Ziklag, where they discovered the city burned and their families captured by raiding Amalekites. So distraught were the men that they threatened to stone David, but the Lord strengthened him. At the instruction of the Lord by the ephod of Abiathar, David pursued the Amalekites.

During the march, two hundred men remained behind because of exhaustion, but four hundred pressed ahead. With the aid of an Egyptian slave who was left behind by the Amalekites, David's men discovered their camp, overtook them, and retrieved all their possessions. David won the hearts of his men and the elders of Judah by sharing with them—even the two hundred who stayed behind—a portion of the booty taken from the Amalekites.

Saul's Shameful End (31:1-13). The final chapter resumes the account of the Philistine war (1 Sam. 28-29). The Israelites were defeated and many killed on Mount Gilboa. The proud king died shamefully by ending his own life. His corpse was publicly abused by the Philistines. Three of Saul's sons were also killed in battle, preparing the way for David to be king.

The people of Jabesh Gilead remembered how Saul had delivered them from the Ammonites (see 11:1-11). They journeyed all night to Beth Shan, where Saul's body had been impaled. They stole the body away and honorably buried Saul at Jabesh, where they mourned his death.

Theological and Ethical Significance. God desires people "after his own heart" (13:14). Such people mirror God's love and faithfulness. God rejected Eli's sons as worship leaders because of their wickedness. In their place God raised up "a faithful priest" who would do what was in God's heart and mind (2:35). God rejected Saul as king because of his disobedience. God looked at David's heart and chose him to lead God's people (16:7).

God is free to choose leaders for His people (see Deut. 17:15). Samuel was not a Levite, but God chose him to minister as a priest (1 Sam. 1:1). Saul was from the least significant family of "the smallest tribe in Israel," but God chose him to deliver His people (9:16,21). David was the youngest in his family, but God chose him as king (16:11-12).

Christians are to respect those whom God has chosen to lead His people. David showed respect for Saul because he was the Lord's anointed. Christians should also remember that God is the true Leader of His people. No Christian leader can take God's place. God dealt harshly with Eli's sons, who had no respect for God's sacrifices and abused the laypeople who looked to them for religious leadership. God dealt harshly with Saul, who disregarded God's command given through the prophet Samuel. No Christian leader is above God's word.

Questions for Reflection

1. What influence can godly parents have on the lives of their children?
2. By what different means does the Lord accomplish His purposes for His people?
3. What are the consequences of disobedience to the word of the Lord?
4. What are proper ways the people of God may seek the Lord's will?
5. What kind of person does the Lord choose to lead His people?

Sources for Additional Study

Baldwin, Joyce G. 1 & 2 Samuel. Downers Grove: InterVarsity, 1988.

Bergen, Robert D. 1, 2 Samuel. New American Commentary. Nashville: Broadman & Holman, 1996.

Laney, J. Carl. First and Second Samuel. Chicago: Moody, 1982.

Payne, David F. I & II Samuel. Philadelphia: Westminster, 1982.