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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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Introduction

The Lord provided a great deliverance at the second battle of Ebenezer, and Israel was greatly blessed by it. But blessings are like manna—they must be replenished daily. They go bad over time; they don’t keep well. Yesterday’s grace stinks by the time today’s troubles set in. Grace must be replenished constantly. Now Samuel was an adult at the time of the battle, and he was a great blessing for many years as he judged Israel. But when this chapter opens, he is an old man—probably about 30 years later. So Israel did not stumble over this point three weeks after the battle, but they did stumble over it.

The Text

“And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment . . .” (1 Sam. 8:1-22).

Summary of the Text

When Samuel was old, he provided for the succession by making his sons judges (v. 1). They lived in the far south, in Beersheeba, and judged Israel there. Their names were Joel and Abiah (v. 2). But they were not upright like Samuel; they took bribes and bent justice (v. 3). The elders of Israel came to Samuel in Ramah (v. 4), and they said that Samuel was old, his sons were not like him, and so they asked for a king like the other nations had (v. 5). Samuel was displeased about this, but prayed to the Lord (v. 6). And God said that Samuel should do it, and encouraged Samuel by saying that it was not Samuel they were rejecting, but rather the Lord (v. 7). They were now doing to Samuel what they had done all along to the Lord (v. 8). So, the Lord said, give them what they ask for, but warn them about the consequences (v. 9). And so Samuel warned them with the words of God (v. 10).

This is what a king like the other nations will be like—he will conscript sons for his army (v. 11). He will build a fancy and impressive infrastructure, and he will staff it (v. 12). He will take daughters to be confectioners, cooks, and bakers (v. 13). With this last reference, there may be an allusion to a harem (2 Sam. 13; Job 31:10). He will seize the best fields and lands, and give them to his favorites (v. 14)—eminent domain is older than the Kelo decision. In order to fund all this, he will take a tithe of your produce (v. 15). He will conscript servants (v. 16). He will take a tithe from the flocks, and reduce Israel to servitude (v. 17). Israel will cry out because of this internal oppression, but the Lord will not hear (v. 18). Samuel said all this, but the people refused to listen (v. 19). They wanted a king for three reasons—that they might have status like the other nations, that he might be a judge over them, and that he might go out before them to fight their battles (v. 20). Samuel heard what they said and reported it all to the Lord (v. 21). And so the Lord said to Samuel that he should comply with their request (v. 22).

The Coming King

Gideon had been used as a deliverer of Israel, but when he refused the crown he did so in stark either/or terms. Either Gideon would rule or the Lord would (Jdg. 8:23). In the period of the judges, there was one man who was proud enough to try to be king, and that was Abimelech (Jdg. 8:31), Gideon’s son by a concubine. That was a short-lived experiment. And yet the author of Judges indicates that some of their lawlessness arose from the fact they did not have a king (Jdg. 18:1; Jdg. 19:1). The added comment that “everyone did what was right in their own eyes” indicated there was some sort of problem (Jdg. 17:6; Jdg. 21:25). Deuteronomy anticipates the sin of wanting a king like the goyim have (Deut. 17:14-16), but then charges them in the law to prohibit the kind of thing that Samuel said would certainly happen. The law allowed for a king, but not for a king like the nations had. He could not be a foreigner, and he could not multiply in a 3G fashion—guns, girls, or gold. When the moment came, Samuel knew they were off on the wrong foot, and his words of warning were prophetic. They were the words of God.

A Pattern of Sons

Eli was a good man, a leader in Israel, and he had two natural sons, both of them corrupt. His adopted son, Samuel, was an upright man. Samuel was a leader in Israel, and he had two natural sons, both of them corrupt. His adopted son, Saul, began humbly and well, but the temptations of his office soon turned him aside into corruption. Saul was a leader in Israel, a corrupt man, and he had two of the noblest sons found in Scripture— Jonathan and Ishbosheth.

The Rule of God

Samuel bore some responsibility for this. He appointed two corrupt judges, related to him, which gave Israel the excuse they needed to seek for a king like the other nations had. At the same time, this was just a convenient excuse. They had two judges who corrupted justice at the Little League level, so what sense does it make to demand a king who would do it at a World Series level? Israel didn’t like getting her feet wet at the beach, and so they swam out to sea.

The dire warnings given by Samuel seem modest when set alongside the claims of the modern overweening state. What we wouldn’t give to get back to a ten percent level of taxation! The significance of this number lies in the comparison, not in the amount. When the king claims as much as God does, or more, this is a (sometimes thinly) disguised claim to Deity. But the solution is not this party or that one, this protest or that one, this politician or that one. The solution is repentance, a repentance that works its way out into Christian self-government. Self- control, a fruit of the Spirit, is the foundation of all political liberty. Without that, your choice is the tyrant in the red hat or the despot in the blue one.

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Introduction

The reformation we see here in this passage was slow in coming, and did not last very long. But at the same time, it was real. Reformations are messy, and cannot be understood by the tidy-minded. As we live in a time that is desperate for real reformation, there are many things for us to learn here.

The Text

“And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD. And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD . . .” (1 Sam. 7:1-17).

Summary of the Text

So the ark of the covenant was taken to Kirjathjearim, a predominantly Gentile town, and it was kept at the house of a man named Abinadab. Abinadab’s son was named Eleazar, and he was consecrated to take care of the ark (v. 1). The ark was there for twenty years, and the entire house of Israel lamented after the Lord (v. 2). We know from other chronologies that this was the time when Samson destroyed the temple of the Philistines, and so Samuel judged that the time was right for reformation. The Israelites were suffering at the hands of the Philistines (v. 3), and Samuel told the whole nation to do three things, which all amounted to the same thing. He told them to wholeheartedly return to the Lord (v. 3), to put away their idols (v. 3), and prepare their hearts to serve the Lord alone (v. 3). And so this is what Israel did (v. 4). Samuel saw this, and so he mustered them at Mizpeh so that he could pray for them (v. 5). This they did, and consecrated themselves (v. 6).

The Philistines heard about this, and went up against them. The response was one of fear (v. 7). They turned to Samuel, asking him to pray for them (v. 8), which is why he had called them together in the first place (v. 5). Samuel offered up a lamb as an ascension sacrifice, and God heard his prayer (v. 9). The Philistines arrived just as he was sacrificing, the Lord thundered from the sky, and the Israelites routed them (v. 10), and pursued them to Bethcar (v. 11). And so Samuel set up a memorial between Mizpeh and Shen, and called the name of it Ebenezer (v. 12).

The Philistines were set back all the days of Samuel (v. 13). The Israelite towns controlled by the Philistines, from Ekron to Gath, were returned to Israel (v. 14). And there was peace with the Amorites as well. Samuel judged Israel to the end of his life (v. 15). He was a circuit judge, traveling between Bethel, Gilgal, Mizpeh (v. 16), and his hometown of Ramah (v. 17).

A Lament for the Lord

Israel has the ark back from the Philistines, but everything is still unsettled. There is not a place of worship, like there was at Shiloh, and the ark is being kept was a consecrated man at somebody’s house. This was the state of affairs for twenty years, and the entire nation felt it. It tells us that “all the house of Israel” lamented after the Lord.

Reformations are real solutions for real problems. As William Tyndale once put it, God is “no patcher.” He doesn’t fuss around the edges. His approach is a root and branch approach. Jeremiah once spoke of the tendency of false prophets to “heal the wound of the people lightly” (Jer. 8:11). When someone rushes in to address the people’s “felt needs,” or to tell them “how to have their best life now,” the message is a light daub. Israel’s worship here is in raggedy tatters, and this is the way it is for twenty years—recognized as such for twenty years.

Samuel’s Message

One might argue that Israel’s real god here was their fear of the Philistines. Even after their repentance, they fear (v. 7). God is gracious, and responds even when men cry out to Him with mixed motives. Think of how God even responded to Ahab, for example (1 Kings 21: 27). Their trouble was the Philistines (v. 3). Because of it, they cried out to the true God (v. 2). The victory of Samson had just happened, and Samuel decided that it was time to call for a decision.

As mentioned before, Samuel calls them to three things. The first is to return to the Lord with all their hearts (v. 3). Having done so, they were to purge their lives of the strange gods and Ashtaroth. These baals were the male deities, and the others were the female fertility figures. Get rid of them all, Samuel said. And the third thing was to prepare their hearts to serve the living God only (v. 3). Here they are again: 1. Return wholeheartedly; 2. Purge out all idolatry; and 3. Pursue God only.

Now the fact that the Israelites listened to Samuel, and got rid of their baals and Ashtaroth (v. 4) means that their twenty year lament for the Lord (v. 2) was compromised.

Reformation and Worship

If Israel had gathered at Mizpeh, and had gone to war with the Philistines without repenting, what would have happened? They would have been soundly defeated again. The actual battle here is what we might call an instrument. If they had not repented, they would have used that instrument, and when they did repent they used that instrument. But when a repentant heart picks up an instrument, the attitude is entirely different. Not by might, not by power, but by my Spirit says the Lord (Zech. 2:6).

We are surrounded by Philistines, and we are beleaguered by them. The ancient Israelites had to deal with Ekron and Gath, with Ashkelon and Gaza, and with Ashdod. We have to deal with predatory taxation, and abortion on demand, and sodomy exalted. We have to deal with corruption in the highest places, and with moral stupidity in the lowest. We see this, and go out to battle, and what happens? We get our tails kicked. Why is this? It is because of that little god shelf we have at home. It is because the gods we serve do not want to go to war with their fellow idols. We must return to the Lord, we must throw down the idols, and we must pursue the Lord, and the Lord alone.

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