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Introduction

God is the Lord of all things—and this means that He is Lord of both the inside and the outside of a man. Sin loves to divide them in two, and yet God does not permit it. True faith begins on the inside, but does not rest content until the outside is brought under. If you start with the outside of the cup, what you almost always wind up with is a clean outside and putrid contents. As we seek to live as consistent Christians, we must take into account the example of King Saul.

The Text

“Saul reigned one year; and when he had reigned two years over Israel, Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Bethel, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear . . .” (1 Sam. 13:1-23).

Summary of the Text

Saul has been established as a king over Israel, with favorable portents. Samuel knew how it would turn out eventually, but he doesn’t try to trip Saul up. Quite the reverse. Saul was apparently crowned one year after his anointing, and this happens several years after that (v. 1). He selected a small standing army of 3000, two thirds of whom were with him, and one third with Jonathan (v. 2). Jonathan takes the battle to the enemy (v. 3), and the Philistines are roused. Saul musters the army. Everybody had heard about the attack on the Philistines and that the Israelites were obnoxious to them (v. 4). They muster at Gilgal. The Philistines then turn out—an enormous number of them (v. 5). The Israelites saw they were in a bad jam and went underground (v. 6). Some fled across Jordan. Those who stayed with Saul were all quivering (v. 7).

Before Saul had become king, Samuel had told him to wait for seven days at Gilgal (when the time came. 1 Sam. 10:8). Saul almost did this, but fell just short. The people were scattering, and so Saul called for the burnt (ascension) offering and the peace offering (v. 9). When he was only half done, Samuel arrives and Saul tries to brazen it out with some excuse-making (v. 10). Samuel asked what he had done, and Saul made excuses (v. 11). Saul said that he forced himself to offer the sacrifices (v. 12). Samuel identifies this rightly . . . as a foolish act (v. 13). This meant that Saul would have no dynasty. God would seek out a man after His own heart (v. 14). With that, Samuel departed and Saul was left with 600 men (v. 15). Saul and his handful were camped across a deep ravine from the Philistines (v. 16). The Philistines came out of their camp in three divisions (vv. 17-18).

The writer backs up for a moment. The Philistines believed in gun control, and controlled the number of smiths (v. 19). The Israelites had to go to the Philistines to have their major equipment furbished (vv. 20-21). This meant that on the verge of battle they had 600 men, 598 of them without arms (v. 22). And so the Philistines came out (v. 23).

The Setup

The Philistines here had great advantages, both with arms and men. They outnumbered the Israelites, and they were well-equipped. They were as sand on the sea shore in multitude—a promise which had been given to Abraham, and yet which appeared to have been fulfilled in the enemies of God. Things looked grim. Saul is left with only 600 men—the same number that Benjamin had after their great apostasy at Gibeah, Saul’s hometown, when they were on the edge of utter destruction.

We should mention that it is in this chapter that we are introduced to Jonathan, one of the noblest characters in all Scripture. He has command of a third of Saul’s army (v. 2), but we don’t even learn that he is Saul’s son until later (v. 16). Moreover, we see Jonathan as an aggressive warrior (v. 3).

Cliffhangers

We don’t want to play woulda, coulda, shoulda on our own, as part of a self-condemning logic game. “If only . . .” But we should calculate this way on the basis of how Scripture tells stories. We know that God loves cliffhangers. He stops Abraham when the knife is raised above Isaac. He delivers Israel when the Red Sea water is lapping at their toes, and the armies of Pharaoh are closing in at their backs. He saves Hezekiah when Jerusalem was entirely surrounded. And what does this mean? It means that many have collapsed and given way to temptation when deliverance was right around the corner. Saul calls for the ascension offering and the peace offering. He gets enough of it done to be disobedient (kings were not permitted to be sacrificing priests), but he never even gets to the peace offering. Samuel arrives just then.

And he offered the ascension offering, an offering of entire consecration, because he was not entirely consecrated, and was therefore resting upon external ritual alone. Saul was a mere ritualist, and not someone who performed the prescribed ritual with living faith.

Another Adam

Saul had passed his first test in his battle with the Ammonites in chapter 11. But once established as a warrior king, he fails the next three tests. This chapter contains the first failure, an exercise in sacrificial will-worship. The second is his rash vow in the midst of battle (1 Sam. 14:24). The third and final one was his failure to obey with regard to the Amalekites (1 Sam. 15:9). Note that these failures occur in the context of military victories. God does not reckon failures and victories the same way we do. Men often lose their souls while gaining the world, and they often gain their souls while apparently losing everything.

When God asked Adam what he had done, he started in with blame-shifting. “The woman You gave me, she gave me . . .” Fingers love to point outward. Saul does the same thing here, behaving like a new Adam. He blames the people for scattering, and he blames the prophet for being late. Everybody’s problem but mine. He did not respond in repentance. Had he done so, his dynasty might well have been salvaged. But he did not, and it was not.

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Introduction

God is sovereign and God is gracious, and this means that God takes you from where you are, and not from where you should have been. If we were standing around where we should have been, we wouldn’t need salvation. If we need salvation, we are not where we should have been. A godly response to this is always the same—cry out to the Lord. Trust in Him. Follow Him.

The Text

“And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you. And now, behold, the king walketh before you: and I am old and grayheaded; and, behold, my sons are with you: and I have walked before you from my childhood unto this day . . .” (1 Sam. 12:1-25).

Summary of the Text

The occasion here appears to be different than the occasion in 1 Sam. 11. Samuel is rehearsing the circumstances of the transition between the judges and the monarchy. First, he has made them a king (v. 1). They see how it is— their king is there, Samuel is old, and he has walked before them from childhood on (v. 2). Samuel asks them to testify—has he abused his office in any way (v. 3)? They reply that he has not (v. 4). And Samuel swears an oath that this is so, and the people confirm it (v. 5).

Having established this, Samuel rehearses for them a brief history of Israel. God promoted Moses and Aaron, and brought them out of Egypt (v. 6). He tells them to “stand still” while he tells them all the righteous acts of the Lord (v. 7). First was the Exodus (v. 8). When they forgot God, God sold them to Sisera, to the Philistines, and to the Moabites (v. 9). When they repented of their idols, they cried out to God, promising to serve Him (v. 10). So God sent deliverers—Jerubbaal (Gideon), Bedan (Barak), Jephthah, and Samuel, and they delivered them from the hand of enemies on every side (v. 11). We learn here for the first time that the demand for a king (like the other nations) came as a result of Nahash coming against them (v. 12). Now, Samuel sums up, behold your king (v. 13). Though Samuel has foretold the apostasy, this does not erase the responsibility of the people. If they fear God, serve Him, obey Him, and not rebel against His commandment, then both they and their king will continue following God (v. 14). But if they do not obey, the same thing will happen as happened to their fathers (v. 15). Samuel then gives a great sign (v. 16), which is thunder and rain during the time of the wheat harvest

(v. 17). So Samuel prayed, and thunder and rain appeared (v. 18). The people repent, and ask Samuel to pray for them (v. 19). Samuel reassures them (“fear not”), telling them that obedience to God remains possible (v. 20). He tells them not to go after vain idols (v. 21). God will not forsake them (v. 22). Moreover, Samuel will not sin by ceasing to pray for them (v. 23). He tells them to fear the Lord, and remember His deeds (v. 24). But if they sin, they will be consumed, and their king with them (v. 25).

Foreordination Erases No Duties

This chapter provides us with a wonderful illustration of the truth that our duties (which always reside in the present) cannot be erased by anything in the settled past (which cannot be changed). Neither can they be erased by the reality of a settled future. Samuel has warned the people of what is to come—and yet he labors faithfully to keep it from happening. He tells them that they are summoned to labor faithfully in the same way. This is the difference between a biblical faith in God’s sovereignty and pagan fatalism. Fatalism shrugs and says, “What’s the use?”The believer knows that the God who holds the future in the palm of His hand is the same God who assigns our duties to us. If He does not see an inconsistency in this, then we had better not.

In a storm at sea, Paul tells everyone on board that God has promised him that the lives of his shipmates will all be spared (Acts 27:23-26). But this same Paul told the centurion that if certain sailors left the ship, they would not survive (Acts 27:31).

Repentance, Not “Do Overs”

Samuel has repeatedly told the Israelites that a king was a bad idea. They wanted a pagan-style king, and he gave them a theocratic king instead. But he knew that even this theocratic king would be a temptation. He steps away from his responsibility as a judge, but continues on as a prophet. (He still has one more king to anoint.) But if this king and the people obey God in a thorough-hearted way, they can still avert disaster.

Saul is right there, a fresh king. Samuel does not call the people to a repentance that removes Saul from the throne. The die is cast. Repentance means walking straight from here on out. Repentance in this kind of instance means a rethink, not a redo.

Samuel is not a romantic about the “good old days.”The story he tells the people has plenty of idolatry and disobedience back in the time of the judges. God had to deliver them repeatedly, and Samuel does not whitewash this.

At the same time, it is crucial for Samuel to point out that his administration had been righteous. He summons the people to acknowledge that the transition from Samuel to Saul was not driven by corruption on Samuel’s part.

Understanding history accurately is part of your faith. You cannot walk faithfully with God as a people if you do not understand how we got to this place. Notice how Samuel goes over their story, showing the cycles of disobedience and deliverance. Without understanding history, there is no gospel, and if there is no gospel, there is no hope.

And this means that, just as they had to understand their story, we have to understand ours. Was America, for example, founded as a Christian nation? Of course it was. But it is worth pointing out that the people who are governing us currently would deny this even if the Declaration had been signed by Moses, Samuel, Isaiah, Jeremiah, and all twelve apostles. They know what they want, and it is too bad that we don’t.

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Introduction

Saul functions in this story as the last of Israel’s judges. He has been anointed as a king, and acclaimed as one, but he has not yet been made a king. This fact alone means that at the beginning of his reign, there is faithfulness to the theocratic ideal. And, at the very beginning of his reign, Saul is sure-footed—valiant and merciful both. This appears to be a very good start indeed.

The Text

“Then Nahash the Ammonite came up, and encamped against Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee . . .” (1 Sam. 11:1-15).

Summary of the Text

The city of Jabeshgilead comes under siege from the Ammonites (v. 1). The inhabitants of the city see no option but to surrender. The Ammonite king says that they may surrender, provided they all agree to be blinded in the right eye (v. 2). This had a military point, but it was also intended for humiliation. The elders of the city asked for a week to see if there was any help available from the rest of Israel (v. 3). Nahash apparently was quite willing to fight the rest of Israel, which would be the only reason why he would agree to something like this. Messengers from Jabeshgilead came to Saul’s town, and the reaction was one of great sorrow, but no action (v. 4). Saul was out in the field, and when he comes in, he hears the weeping and asks what is the reason for it (v. 5). When he heard the reason, the Spirit of God came upon him, and he was very angry (v. 6). He took a yoke of oxen, cut them up in pieces, and sent them around Israel. Anybody who does not follow Saul and Samuel will have the same thing done to his oxen (v. 7). The fear of the Lord came upon everyone, and they all turned out. 300,000 from Israel came, and 30,000 from Judah (v. 8). They told the messengers from the besieged city that they would have aid before the sun got hot the next day (v. 9). So the men of Jabesh returned, and told the Ammonites that they would “come out” on the next day (v. 10). So Saul divided his men into three companies, launched an early morning attack, and fought until the heat of the day (v. 11). The Ammonites were so scattered that no two of them could be found together. Certain men among the Israelites said to Samuel that those son of Belial who didn’t want Saul as king should be put to death (v. 12). But Saul intervened, and said that no one should be put to death on a day of salvation like this one was (v. 13). Samuel has the people go to Gilgal, in order to renew the kingdom there (v. 14). And this they do, making Saul king before the Lord (v. 15). They offered peace offerings, and there was great joy.

Can’t Tell the Players Without a Scorecard

A bunch of this might seem random to us because we are not familiar with these names and places. But consider this. Gibeah, Saul’s hometown, was the place in Benjamin where that horrific rape had taken place, and the Levite’s concubine had been cut in pieces and shipped all over Israel as a summons to war (Judges 19-21). Same town, and Saul cuts oxen up and sent all over Israel as a summons to war. Jabeshgilead was right across the Jordan to the east, and was the one city that had refused to go to war against Benjamin. As a result they were sacked, and 400 of their virgins given to the tiny remnant left of Benjamin’s army (Judg. 21:8ff). Bezek, the place where Saul musters his army, is the place of the first military victory in the book of Judges (Judg. 1:5). Gilgal, where Samuel takes them afterwards to make Saul king, is the place where Joshua renewed covenant with God after they had crossed over the Jordan (Josh. 5:9)

The name Nahash means serpent (it is the same word that is used in the Genesis account of the Garden). Before Saul can receive the kingdom, he must fight and defeat the serpent. 30 is the number of a royal retinue, and Israel is mustered at 30 times 10,000. Judah comes in at 30 times 1,000. Saul divides his army into 3, just like Gideon did, before his attack.

Revolt Against Maturity

Samuel has been holding the people responsible for their request for a king like the other nations. He continues to do this. He takes them all to Gilgal, where the people “made Saul king before the Lord” (1 Sam. 11:15). Note this well. Samuel had already identified Saul as the one (1 Sam. 9:17). Samuel in his prophetic office had already anointed Saul as the one (1 Sam. 10:1). The lots cast by Samuel in the presence of all the people had pointed to Saul as the one (1 Sam. 10:22). The people had cheered him as the one (1 Sam. 10:24). And yet, with all this, he still was not the king until the people made him king. This meant that later, when the king began to mistreat them, they couldn’t treat him as an interloper. They had done it to themselves. In our republic, we are reminded of this reality every four years—who is the incompetent who keeps putting these people in charge? Who is the search committee that has given us this string of incredibly bad hires? Why . . . it’s us.

What does this mean? It means that we cannot shuffle off our responsibilities with regard to tyranny. Bad government doesn’t just happen to us, the way bad weather does. We get the government we deserve, and the way out is therefore the way of repentance. “Don’t blame me, I voted for the other guy” doesn’t work when you understand covenantal representation.

But the reason people like the “security” of tyranny is that, although the consequences are bad, they can just hunker down and take it, as though it were a stretch of bad weather. They would rather have hard times with minimal responsibility than good times with a lot of responsibility. But this is the mentality of the slave. This is the reason why the children of Israel complained in the wilderness— freedom in every direction, and lots of responsibility. Sure things were hard back in Egypt, but at least Pharaoh offered full employment.

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Introduction

Saul is given favor by God, even though the circumstances are unfavorable indeed. Saul is given favor by Samuel, even though Samuel knows that trouble lies ahead. This chapter contains a number of references that will help us understand the rest of the story rightly.

The Text

“Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? When thou art departed from me to day, then thou shalt find two men by Rachel’s sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?” (1 Sam. 10:1-27).

Summary of the Text

We begin with Samuel anointing Saul privately (v. 1). Samuel then gives Saul three signs that will happen to him, designed to strengthen his faith. The first is that they will run into two men by Rachel’s tomb, who will tell him the donkeys are safe (v. 2). The second sign is that on the plain of Tabor, they will encounter three men going to Bethel to sacrifice, who will give Saul two loaves from their offering (vv. 3-4). The third sign is that a company of prophets near a Philistine garrison will come down from a high place prophesying with musical instruments, and because the Spirit comes upon him, Saul will join them (vv. 5-6). Once these signs have happened, Saul may do as God leads (v. 7).

Samuel tells Saul to wait for him at Gilgal for seven days (v. 8). As Saul turned away from Samuel, he was given a new heart (v. 9), and all three signs were fulfilled that day. The fulfillment of the third sign is told in such a way as to highlight the fact that Saul now has Samuel for a father (vv. 10-13). He then comes home, and Saul’s uncle asks for the story. Saul doesn’t tell him everything (vv. 14-16). Samuel then convenes the people at Mizpeh—the place where he had prayed for them before. Samuel’s words make it clear that the choice was ironic (vv. 18-19). Not only had Samuel prayed for them there, but Jephthah was from Mizpeh, and he had defeated the Ammonites (Judg. 10:17; Judg. 11:34), and the Ammonites were the big threat in the next chapter (1 Sam. 11:1). The location was a conscience-prodder, as Saratoga or Valley Forge would be for Americans.

Lots were cast, and eventually the house of Kish was taken. Saul was then discovered hiding in the midst of the military gear (vv. 20-23). Saul is then brought out, and acclaimed by the people (v. 24). Samuel then drafts some constitutional language of “rights and duties,” designed to keep the monarchy a constitutional one, unlike his warnings from chapter 8. These rights and duties are laid up before the Lord (v. 25). Saul goes home, with some men who had been moved by God (v. 26). But some sons of Belial weren’t having any (v. 27).

Three Signs

Saul is given every chance to see that he is becoming a king in accordance with the word of Samuel. As such, the message is that he must rule in accordance with the word of Samuel as well. Samuel had told him about the donkeys at their first meeting, and had anointed him. Samuel had given him three signs, all of which came to pass on that day. And then, after all this, Saul was chosen by lot—so that all Israel would know that God had selected him. Most commentators take Saul hiding in the warehouse as a sign of humility, but I take it as an indication of timidity and unbelief—the very thing that would get Saul into trouble. How many signs do you need before you accept the Lord’s calling?

A New Heart

Was Saul regenerated (v. 9)? I believe so, but I also think we cannot be dogmatic about it. In the sense of systematic theology, regeneration is irreversible, and so if he was, then Saul is with the Lord. If he was not regenerated in this way, then he experienced some enabling by the Spirit of God, but this enabling never got to the root of the matter.

We need to remember that it was the Spirit who enabled judges and kings to rule. If the Spirit departed from them, their dynasty would just fall apart. David knew that he had forfeited this blessing in just the way that Saul had forfeited it. He does not pray that he would not lose his salvation—he prays that he would have the joy of it restored (Ps. 51:12). At the same time, he prays that the Davidic line would not come unstuck (Ps. 51:11).

All this said, the reasons I believe Saul to have been truly regenerate are these: First, the Bible says he was given a new heart (1 Sam. 10:11). Second, his sins (which were great) were motivated by a natural timidity and insecurity, not high rebellion. Third, even in his persecution of David, the Spirit would come upon him (1 Sam. 19:24). Fourth, despite his manic vacillations, he was capable of acknowledging his sin (1 Sam. 24:17-22; 1 Sam. 26:21). Fifth, even when God had deserted him, and he resorted to witchcraft, he did so in order to talk with Samuel (1 Sam. 28:11). And last, David gives him high words of eulogistic praise (2 Sam. 1:23). Saul was certainly snake bit, as we say, but I believe he was a brother.

Words Before the Lord

Words that limit the power of tyrants need to be written on more than paper. The words that Samuel wrote down were words that had been written previously on Samuel’s heart. He knew that rebellion was written on Israel’s heart (v. 19), and this rejection was echoed more blatantly by sons of Belial, who did not want a theocratic king (v. 27). There were certain noble men, who believed in limited government, who were connected to Saul at first, before his corruption.

Constitutions are paper. Paper does not enjoy liberty, and cannot understand liberty. Paper can record what certain understanding hearts comprehend about liberty, and that record can be read by others who understand that liberty. But apart from the Spirit of God, there is no keeping liberty alive. Translating this down to our day, what could bring the Bill of Rights back from the dead? No political party. No rally. No petition. Who then?

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