1 Samuel Chapter 11
11:1. In God's providence, the renewed Ammonite hostilities provided an occasion for Saul's newly established
kingship to be tested.
11:2. Such barbarity would humiliate the Israelites and incapacitate them for further fighting. Severe cruelty is not
without precedent in the warfare of the ancient Near East (2 Kin. 8:12; 25:7).
11:4. Gibeah, Saul's hometown, became his base of operations. Although Gibeah functioned as Israel's capital,
the city failed to achieve prominence, a fact well illustrated by the archaeological excavations undertaken there.
11:11. The morning watch (from 2:00 to 6:00 A.M., or sunrise) was the third watch of the night. For the first watch
(from sunset until 10:00 P.M.), see Lamentations 2:19; for the second watch (10:00 P.M. to 2:00 A.M.), see
Judges 7:19. The division into three attacking companies was a common military tactic (cf. Judg. 7:16; 1 Sam. 13:
17).
11:14, 15. See the note on 10:1.
1 Samuel Chapter 12
12:1. Samuel's "farewell address" did not end his public ministry (cf. v. 23 with 15:1-3, 13-35; 16:1-13). He
continued to minister in priestly and prophetic functions. (For the death of Samuel, see 25:1). After introductory
remarks (vv. 1-5), the theme of Samuel's message becomes a sermonic warning: obedience brings God's
blessings but disobedience merits only His reproof.
12:10. See the note on Judges 2:11-15.
12:11. The identity of a judge named Bedan is not further known. The ancient Greek and Syriac versions and the
Arabic version read Barak. Since it is unlikely that Samuel would cite an otherwise unknown judge, who was too
insignificant to be mentioned at all in the Book of Judges alongside men like Gideon, Jephthah, and Samuel
himself, and since Gideon and Barak are known to be linked together in praise elsewhere (cf. Heb. 11:32),
probably Barak is the judge intended.
12:17, 18. For thunderstorms as a sign of the divine presence, see the note on 2:10. Coming during the wheat
harvest of late spring, such an event would be a sure sign of divine condemnation.
12:22. The name of the LORD signifies His revealed character and reputation. Later, name came to be a term
that could be substituted for God Himself 9Dan. 9:8-19; Amos 2:7; 9:12), so that the pronunciation of the Hebrew
word for the name (hashem) could be utilized for the unutterable divine tetragrammaton YHWH. the name was
thus God Himself in all that He had revealed Himself to be. In the New Testament the term became applied to
Christ (Acts 4:12; 5:41; 3 John 7). For Israel as god's special people, see Exodus 19:5; Deuteronomy 7:6; 14:2;
26:18.
12:23. Despite Israel's sin, Samuel loved Israel and Saul (cf. 16:1) and pledged his continued help, especially in
praying for them and teaching them the Lord's standards. His love for them, however, would not dim his
perspective as to what ways were right or wrong in Israel. He would do his divine duty of speaking the truth in live
(cf. Eph. 4:15).
1 Samuel Chapter 13
13:5. The topography of the battle area would seem to prelude the use of thirty thousand chariots. Moreover, in
similar descriptions of the ratio of charioteers and chariots, the number of chariots is always significantly smaller
(2 Sam. 10:18; 1 Kin. 10:26). Such a sizeable force is unprecedented even among the major powers of the
ancient Near East. Because of these facts the reading of “three thousand” in the ancient Syriac translation, as
supported by some manuscripts of the Septuagint and the Arabic Bible, may well be correct.
13:8-12. Saul's self-will surfaces early in his reign. He has clearly disobeyed the previous command of Samuel (cf.
10:8). Samuel's tarrying may have been designed as a test of Saul's character. The Hebrew verb in verse 9 may
indicate that Saul did not personally offer the sacrifices, but merely had them made by the Levitical priests. Even if
this were the case, his action was ill-advised and a violation of Samuel's instructions. Further, it was done with the
full knowledge that Samuel himself intended to officiate at the sacrificial ceremony.
13:13. The prophetic promise of an eternal dominion in Israel for the house of Judah (Gen. 49:10) was made in
the light of God's ordaining foreknowledge of Saul's self-will. Saul's disobedience illustrates well Samuel's previous
warning (12:14, 15, 24, 25).
13:19. At this times the Philistines enjoyed a monopoly on iron and the smith's craft, a condition that remained
until David's day (1 Chr. 22:3).
13:21. The wording of the Hebrew text is difficult . Another possible translation of the verse is: "And the charge
was two-thirds shekel for sharpening the plowshares and the mattocks, and one-third shekel for sharpening the
forks and axes, and for fixing the goads."
1 Samuel Chapter 14
14:8-10. Jonathan's combat strategy was formulated in terms of waiting for the proper sign of divine approval. See
the note on 10:2-6.
14:18. The Septuagint reads here ephod, rather than ark.
14:32. Such an act was in clear violation of the Levitical prohibition against eating meat with blood still in it (Lev.
17:10-14; 19:26). The pressures of warfare, as well as the added restrictions of Saul's foolish oath (vv. 24-30),
may have contributed to the people's hunger and physical weakness, hence to the temptation to ignore the
Levitical stipulations.
14:41, 42. The casting of lots was an accepted means of determining the Lord's will (cf. Prov. 16:33) in ancient
Israel (cf. Lev. 16:7-10, 21, 22; Josh. 14:2; 18:6), including the establishing of guilt (Josh. 7:14).
1 Samuel Chapter 15
15:3. Total annihilation of the enemy is demanded here. See the note on Joshua 6:17.
15:6. The Kenites are spared because of their protracted kindness toward Israel. See the note on Judges 1:16.
15:8, 9. Saul's actions were in clear violation of the divine sanctions against Amalek. See the note on 1 Chronicles
10:13, 14.
15:11. God's regret is an expression drawn from human experience. yet, the LORD was doubtless grieved
because of Saul's disobedience. However, such anthropomorphisms do not indicate weakness of changeability in
the divine will (cf. James 1:17). See the note on verse 29.
15:15. Once again Saul, the sinner, attempts to shift the blame to others (cf. 13:11, 12), pr plead extenuating
circumstances (cf. vv. 20, 21). The practices are as old as sin itself (cf. Gen. 3:12, 13).
15:22, 23. These verses reinforce the Old Testament viewpoint that religious ritual devoid of spiritual reality and
of a life of total allegiance to a sovereign LORD is worthless (cf. Ps. 40:6-8; Is. 1:10-20; Mic. 6:8).
15:27, 28. In the customs of the ancient Near East seizing the edge of the robe was a symbolic gesture of
submission or supplication. The symbol turns against Saul; as the robe has been torn, so the LORD has torn
Saul's kingdom from him.
15:29. The word translates Strength carries with it the further ideas of preeminent brilliance and perpetuity.
Therefore, the focus is on the Lord in all His magnificence and glory. This Glorious One is Israel's only Strength.
(See the similar sentiment in Ps. 3:3.) Here the emphasis is on God's immutability, therefore serving to keep the
statement in verse 11 in proper balance.
15:33. As the Lord's priest and prophet, Samuel carried out what the LORD had originally commanded Saul to do.
1 Samuel Chapter 16
16:2-5. Despite fears for his own safety, Samuel carried out the will of the LORD. In turn, the Lord provided the
proper circumstances that would facilitate the execution of His command.
16:9. Jesse's third son, Shammah, is called Shimma in 1 Chronicles 2:13 and Shimea in 2 Samuel 21:21. The
variant spellings may reflect regional pronunciation differences or copyist problems.
16:10, 11. Although seven brothers of David are mentioned here, only six are named in 1 Chronicles 2:14, 15.
Perhaps one had died either in infancy or without leaving any descendants; hence, his name was not recorded
there.
16:13, 14. For the Spirit of the LORD, see the note Judges 3:10. As Saul's confirmation as king assumed three
stages (cf. the note on 10:1), so would that of David. David's private anointing by Samuel occurs here.
Subsequently he would be anointed as king of Judah (2 Sam. 2:4) and then as king of all Israel (2 Sam. 5:3).
16:16-23. The evil spirit brought on Saul a demonic dementia that apparently was soothed by David's playing.
Such musical therapy is well documented in the ancient Near East. The evil spirit is said to come from God
because, although God is neither the author of evil nor tempts any man with evil (cf. James 1:13), all forces,
natural and supernatural, are under His ultimate control. The whole episode is both an outgrowth of Saul's sinful
nature and the departing of the Spirit of the Lord from Saul. It provided the circumstantial means for bringing the
Lord's newly anointed man to the royal court and to eventual prominence.
1 Samuel Chapter 17
17:4-7. Goliath was well over nine feet tall. His armor and weaponry would weigh over 150 pounds. Accordingly,
any opponent would face a formidable foe in the Philistine champion.
17:8-10. The deciding of battles by individual combatants from each side is attested in the literature of the ancient
Near East (cf. 2 Sam. 2:14-16).
17:17 Since there is no indication that Saul had a professional standing army (11:1-11; 15:4; 17:2), there was a
real need for those in military service to be supported actively by the citizenry at home.
17:32-36. David's confidence was born out of the experience of the Lord's previous deliverances on his behalf.
Further, since God would not allow His reputation to be damaged by this Philistine, David was certain that God
would again deliver him in this trial by conflict.
17:50. A contradiction has been imagined between the various reports as to Goliath's slaying. In 2 Samuel 21:19,
Elhanan appears to be the one who killed the Philistine giant. However, 1 Chronicles 20:5 reports that Elhanan
actually slew Lahmi, Goliath's brother. The King James resolves the problem by adding the words in italics (the
brother of) Goliath, to harmonize the three passages.
17:54. Some have questioned the accuracy of this statement, especially since Jerusalem did not fall to Israel until
the days of David's kingship. Actually, no control of Jerusalem need to indicated here. David merely took Goliath's
to the gates of Jerusalem as a sign of David's own intentions for the city. Like the great Goliath, even Jerusalem
would fall to God's armies.
17:55-58. Some have suggested a conflict here with the account in 16:18-23. This is not the case. Although Saul
knew and loved David, his harpist, his questions here concerns only the name of the family to which David
belonged, so that proper recognition and reward might be given (cf. v. 25). The two accounts are supplementary,
not contradictory.
1 Samuel Chapter 18
18:3, 4. Jonathan's transfer of his royal attire to David may indicate his covenantal pledge to transfer to David his
privileged position as heir to the throne.
18:7. The meeting of victors returning from the battle with music and dancing was traditional in ancient Israel (cf.
Ex. 15:20; Judg. 11:34). The use of ascending numbers in parallel lines of poetry (e.g., 1/2. 3/4. 20/30, 77/88,
1,000/10,000, etc.) was a common poetic device in Old Testament poetry and the literature of the ancient Near
East (cf. Deut. 32:30; Job 5:19; Ps. 62:11; Prov. 30:15; Eccl. 11:2; Mic. 6:7).
18:30. Despite Saul's jealousy, trickery, and oppression, David's conduct remained exemplary. He supported
properly constituted authority (cf. 1 Pet. 2:13-20) and behaved himself ... wisely, not repaying evil for evil (cf.
Rom. 12:17, 21; 1 Pet. 3:8-17).
1 Samuel Chapter 19
19:13-16. For household images, see Genesis 31:19.
19:20. Samuel's headship over the company of the prophets may indicate the origin of the later prophetic schools.
See the note on 1 Kings 18:4.
19:22-24. Like the men sent before him to fins and apprehend David. Saul was overpowered by the Spirit of God
so that he, too, joined in prophesying and praising God. Saul's actions do not give evidence that Israel's prophets
were mere ecstatics, as charged by some. Saul alone behaved himself in this manner on this occasion. Rather,
one must remember both Saul's unstable makeup and disturbed emotional state, and that Saul's conduct may
reflect God's judgement upon him by allowing his dementia to being on personal humiliation and shame.
1 Samuel Chapter 20
20:14-17. Kindness and love are essential ingredients in the covenant stipulations of the ancient Near East. They
speak of a relationship whereby each party treats the other as a full family member, with loyalty, dignity, and
devotion. Jonathan continues with recognition of David's divinely established preeminence (cf. v. 8; 18:3, 4). The
everlasting covenant between Jonathan and David (cf. vv. 23, 42) will be remembered by David when he becomes
king (cf. 2 Sam. 9).
20:42. Hereafter, David would remain a fugitive, living in exile and in flight from Saul until the king's death.
1 Samuel Chapter 21
21:2. David's lie is not condoned by the Scriptures. Lying and deception are never portrayed as an acceptable life-
style for the believer. The incident is recorded merely as historical fact. The incident was to bring on tragic
consequences for the priest, his family, and the citizens of Nob (cf. 22:6-19), and to cause David great personal
grief.
21:5, 6. Because the priest assumed that David was telling the truth regarding a special royal mission and the
ritual purity of his soldiers, and because the moral necessity to preserve life took precedence over the ceremonial
laws concerning the showbread (Lev. 24:5-9), he gave the holy bread to David and his men (cf. Matt. 12:3, 4;
Mark 2:25-27).
21:10-15. David's actions are again accurately recorded, but without comment or commendation.
1 Samuel Chapter 22
22:3-5. David began to attract a following that was disenchanted with Saul. Because David had family ties in Moab
(cf. Ruth 4:21, 22), and because Moab was a traditional enemy and was even now hostile to the current Israelite
throne (cf. 14:47), David sought a place of refuge for his family there. David may have left his followers behind in
the forest of Hareth, to which he returned after placing his family in safekeeping in Moab. Gad is later called
David's seer (1 Chr. 21:9). he subsequently collaborated in an account of the deed of David (1 Chr. 29:29).
22:17. The term footmen (lit., "runners") refers to the royal bodyguard who protected the king; some ran before
his chariot (cf. 8:11), while others guarded the palace door (1 Kin. 14:27). The position was an honored one in the
ancient Near East.
1 Samuel Chapter 23
23:6. The ephod contained the Urim and Thummim (cf. Ex. 28:6-30), by which the divine will could be sought (cf.
vv. 9-12; Num. 27:21; Deut. 33:8). See the note at 2:18.
23:16-18. Again Jonathan and David renewed their covenant with one another and before God. There is no
record that they ever met again before Jonathan was killed in battle (31:2).
1 Samuel Chapter 24
24:4-6. David, rather than seizing the hem of the king’s robe (cf. the note at 15:27, 28) cut it off, usually a mark of
insubordination. However, David probably intended it as a sign of his loyalty; he had refused the opportunity to
slay the king (cf. vv. 10-12). Yet, because Saul was the properly constituted authority in Israel (v. 8), to touch the
king’s robe was to touch the king; hence, David was conscience-stricken.
24:14. Dead dog was often used in the ancient Near East as a symbol of self-abasement (cf. 2 Sam. 9:8) or
contempt (cf. 2 Sam. 16:9).
24:16-22. Although Saul recognized the inevitability of David’s kingship, and entered into a covenant with David
concerning the treatment of Saul’s family, Saul nevertheless resumed his persecution of David later (cf. ch. 26).
1 Samuel Chapter 25
25:2. This Carmel lay south of Hebron.
25:14. Nabal not only refused to acknowledge David’s requests (vv. 10, 11) for compensation for guarding his
flocks (vv. 15, 16, 21), but threw out insults at David’s messengers. Whatever his name was originally intended to
signify, his actions betray the character of the name: Nabal means “Foolish.” The word is used of a person who is
devoid of spiritual sensitivity or ethical standards (cf. v. 25). He was, as his servant recognized, a “son of Belial”
(v. 17). For this latter term, see the note on Judges 19:22.
25:30-32. Abigail sensed the politically tragic results of her wicked husband’s foolish actions. She was also
sensitive to the Lord’s good intentions for David and therefore submits herself to the Lord’s appointed ruler (cf. v.
41).
25:37, 38. Nabal apparently suffered a stroke, to which he subsequently succumbed.
25:39-44. Because David recognized that Abigail was a godly and wise woman (cf. vv. 32-34), and because a
marriage to a prominent Calebite would be advantageous to his future position as king in Judah, David took
Abigail as wife soon after Nabal’s death. Significantly, David would first become king of Judah at Hebron (cf. 2
Sam. 2:1-7). Despite its political expediency, David’s polygamous marriages (vv. 42, 43) are not commended by
the Scriptures.
1 Samuel Chapter 26
26:1. Some critics have suggested that chapters 24 and 26 are duplicate accounts of one event in which David
spared Saul's life. But the details of the two accounts are so far too different to be considered variants of one
occurrence.
26:7. Saul regularly kept his spear stuck in the ground by his head (cf. 18:10, 11; 19:10; 20:33), which symbolized
his royal authority. David first took the king's spear, then returned it (vv. 12, 22) in deference to the will of God (cf.
vv. 23, 24). Once again he respected duly established government (cf. Rom. 13:1; Eph. 6:5-8) and spared the
king's life. See the note on 24:4-6.
1 Samuel Chapter 27
27:12. David pretended allegiance to Achish while fighting the enemies of Judah. The time spent in Ziklag would
give him valuable military and diplomatic experience for the time when he would become king. It would also
increase the number of his forces (cf. 1 Chr. 12:1-7).
1 Samuel Chapter 28
28:7. Necromancy was strictly forbidden by the law of Moses (Lev. 19:31). Although Saul had instituted a pure
against all forms of spiritism, apparently this spiritist medium had escaped previous notice.
28:11, 12. To bring up the dead (cf. v. 15) was common terminology used by the necromancers in the ancient
Near East for bringing back the spirit of the deceased so as to gain information from him. Accordingly, the term
does not necessarily point to Sheol as the common receptacle in the earth of all disembodied spirits, good or bad,
as sometimes taught. The appearance of Samuel has been explained by conservative theologians as either a
hoax, a demonic impersonation of Samuel, or as a genuine appearance of the prophet. Whatever view one holds,
certainly God, not the spiritist witch of Endor, controlled the circumstances and utilized them to announce Saul's
imminent demise at the hands of the Philistines (cf. v. 19). See the note on 1 Chronicles 10:13, 14.
28:13-15. In the ancient Near East spiritist mediums used the term gods to refer to disembodied spirits. In
Samuel's case the term would particularly signify one who had exercised considerable authority while still on earth
(cf. Ps. 82:6). Disquieting the dead was a term used in the Phoenician inscriptions of those who looted the graves
of the dead. Here it appears to be referring to arousing the deceased, to bring him up. All of the terms found in
chapter 28 are employed by the necromancers as technical words in their trade; they do not in themselves prove
the validity of their craft.
1 Samuel Chapter 29
29:9. An angel of God appears to have been a common Hebrew expression of commendation in those times (cf. 2
Sam. 14:17; 19:27). God sovereignly used the suspicion of the Philistine princes to deliver David from the
dilemma of either fighting against his own countrymen or betraying his true sentiments, thus facing the wrath of
the Philistines.