Teks -- 1 Samuel 31:1-13 (NET)

The Death of Saul

31:1 Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa. 31:2 The Philistines stayed right on the heels of Saul and his sons. They struck down Saul’s sons Jonathan, Abinadab, and Malki-Shua. 31:3 Saul himself was in the thick of the battle; the archers spotted him and wounded him severely. 31:4 Saul said to his armor bearer, “Draw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.” But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it. 31:5 When his armor bearer saw that Saul was dead, he also fell on his own sword and died with him. 31:6 So Saul, his three sons, his armor bearer, and all his men died together that day. 31:7 When the men of Israel who were in the valley and across the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they abandoned the cities and fled. The Philistines came and occupied them. 31:8 The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his three sons lying dead on Mount Gilboa. 31:9 They cut off Saul’s head and stripped him of his armor. They sent messengers to announce the news in the temple of their idols and among their people throughout the surrounding land of the Philistines. 31:10 They placed Saul’s armor in the temple of the Ashtoreths and hung his corpse on the city wall of Beth Shan. 31:11 When the residents of Jabesh Gilead heard what the Philistines had done to Saul, 31:12 all their warriors set out and traveled throughout the night. They took Saul’s corpse and the corpses of his sons from the city wall of Beth Shan and went to Jabesh, where they burned them. 31:13 They took the bones and buried them under the tamarisk tree at Jabesh; then they fasted for seven days.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Sa 31:2 - Jonathan

David's dear friend; God so ordering it for the farther exercise of David's faith and patience; and that David might depend upon God alone for his crown, and receive it solely from him, and not from Jonathan; who doubtless, had he lived, would have speedily settled the crown upon David's head. There was also a special providence of God, in taking away Jonathan, (who of all Saul's sons, seems to have been the fairest for the crown) for preventing divisions, which might have happened amongst the people concerning the successor: David's way to the crown being by this means made the more clear.

Wesley: 1Sa 31:2 - Abinadab

Called also Ishui, 1Sa 14:49. Ishbosheth was not here, being possibly at home for the management of affairs there.

Wesley: 1Sa 31:8 - Saul and his three sons

"The scripture, as Mr. Henry well observes, makes no mention of the souls of Saul and his sons, what became of them after they were dead: secret things belong not to us."

Wesley: 1Sa 31:9 - Cut off his head

As the Israelites did by Goliath, and fastened it in the temple of Dagon, 1Ch 10:10.

Wesley: 1Sa 31:9 - Idols

To give them the glory of this victory. And by this respect shewn to their pretended deities, how do they shame those, who give not the honour of their achievements to the living God?

Wesley: 1Sa 31:12 - Took the body, &c.

_This they did, not only out of a concern, for the honour of Israel, and the crown of Israel, but out of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites.

Wesley: 1Sa 31:13 - Fasted

To testify their sorrow for the loss of Saul, and of the people of God; and to intreat God's favour to prevent the utter extinction of his people. But you must not understand this word of fasting strictly, as if they eat nothing for seven whole days; but in a more large sense, as it is used both in sacred and profane writers; that they did eat but little, and that but mean food, and drank only water for that time. This book began with the birth of Samuel, and ends with the death of Saul: The comparing these together will teach us to prefer the honour that comes from God, before all the honours of the world.

JFB: 1Sa 31:1 - Now the Philistines fought against Israel

In a regular engagement, in which the two armies met (1Sa 28:1-4), the Israelites were forced to give way, being annoyed by the arrows of the enemy, which, destroying them at a distance before they came to close combat, threw them into panic and disorder. Taking advantage of the heights of Mount Gilboa, [the Israelites] attempted to rally, but in vain. Saul and his sons fought like heroes; but the onset of the Philistines being at length mainly directed against the quarter where they were, Jonathan and two brothers, Abinadab or Ishui (1Sa 14:49) and Melchishua, overpowered by numbers, were killed on the spot.

JFB: 1Sa 31:3-5 - the battle went sore against Saul, &c.

He seems to have bravely maintained his ground for some time longer; but exhausted with fatigue and loss of blood, and dreading that if he fell alive into the enemy's hands, they would insolently maltreat him (Jos 8:29; Jos 10:24; Jdg 8:21), he requested his armor bearer to despatch him. However, that officer refused to do so. Saul then falling on the point of his sword killed himself; and the armor bearer, who, according to Jewish writers, was Doeg, following the example of his master, put an end to his life also. They died by one and the same sword--the very weapon with which they had massacred the Lord's servants at Nob.

JFB: 1Sa 31:6 - So Saul died

(see on 1Ch 10:13; Hos 13:11).

JFB: 1Sa 31:6 - and his three sons

The influence of a directing Providence is evidently to be traced in permitting the death of Saul's three eldest and most energetic sons, particularly that of Jonathan, for whom, had he survived his father, a strong party would undoubtedly have risen and thus obstructed the path of David to the throne.

JFB: 1Sa 31:6 - and all his men, that same day together

His servants or bodyguard (1Ch 10:6).

JFB: 1Sa 31:7 - the men of Israel that were on the other side of the valley

Probably the valley of Jezreel--the largest and southernmost of the valleys that run between Little Hermon and the ridges of the Gilboa range direct into the Jordan valley. It was very natural for the people in the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, according to the war usages of the time, have been deprived either of their liberty or their lives.

JFB: 1Sa 31:8-9 - on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen

On discovering the corpses of the slaughtered princes on the battlefield, the enemy reserved them for special indignities. They consecrated the armor of the king and his sons to the temple of Ashtaroth fastened their bodies on the temple of Shen, while they fixed the royal heads ignominiously in the temple of Dagon (1Ch 10:10); thus dividing the glory among their several deities.

JFB: 1Sa 31:10 - to the wall

(2Sa 21:12) --"the street" of Beth-shan. The street was called from the temple which stood in it. And they had to go along it to the wall of the city (see Jos 17:11).

JFB: 1Sa 31:11-13 - the inhabitants of Jabesh-gilead heard of that which the Philistines had done

Mindful of the important and timely services Saul had rendered them, they gratefully and heroically resolved not to suffer such indignities to be inflicted on the remains of the royal family.

JFB: 1Sa 31:12 - valiant men arose, and went all night, and took the body of Saul and the bodies of his sons

Considering that Beth-shan is an hour and a half's distance, and by a narrow upland passage, to the west of the Jordan (the whole being a journey from Jabesh-gilead of about ten miles), they must have made all haste to travel thither to carry off the headless bodies and return to their own side of the Jordan in the course of a single night.

JFB: 1Sa 31:12 - burnt them

This was not a Hebrew custom. It was probably resorted to on this occasion to prevent all risk of the Beth-shanites coming to disinter the royal remains for further insult.

Clarke: 1Sa 31:1 - Now the Philistines fought

Now the Philistines fought - This is the continuation of the account given in 1Sa 29:1-11

Clarke: 1Sa 31:1 - The men of Israel fled

The men of Israel fled - It seems as if they were thrown into confusion at the first onset, and turned their backs upon their enemies.

Clarke: 1Sa 31:2 - Followed hard upon Saul and upon his sons

Followed hard upon Saul and upon his sons - They, seeing the discomfiture of their troops, were determined to sell their lives as dear as possible, and therefore maintained the battle till the three brothers were slain.

Clarke: 1Sa 31:3 - He was sore wounded of the archers

He was sore wounded of the archers - It is likely that Saul’ s sons were slain by the archers, and that Saul was now mortally wounded by the same. Houbigant translates, The archers rushed upon him, from whom he received a grievous wound. He farther remarks that had not Saul been grievously wounded, and beyond hope of recovery, he would not have wished his armor-bearer to despatch him; as he might have continued still to fight, or have made his escape from this most disastrous battle. Some of the versions render it, He Feared the archers greatly; but this is by no means likely.

Clarke: 1Sa 31:4 - Draw thy sword, and thrust me through

Draw thy sword, and thrust me through - Dr. Delaney has some good observations on this part of the subject: "Saul and his armor-bearer died by the same sword. That his armor-bearer died by his own sword is out of all doubt; the text expressly tells us so; and that Saul perished by the same sword is sufficiently evident. Draw Thy sword, says he to him, and thrust me through; which, when he refused, Saul, says the text, took The sword, ( את החרב eth hachereb , the very sword), and fell upon it. What sword? Not his own, for then the text would have said so; but, in the plain natural grammatical construction, the sword before mentioned must be the sword now referred to, that is, his armor-bearer’ s, 1Ch 10:4, 1Ch 10:5. Now it is the established tradition of all the Jewish nation that this armor-bearer was Doeg, and I see no reason why it should be discredited; and if so, then Saul and his executioner both fell by that weapon with which they had before massacred the priests of God. So Brutus and Cassius killed themselves with the same swords with which they stabbed Caesar; and Calippus was stabbed with the same sword with which he stabbed Dio."

Clarke: 1Sa 31:6 - And all his men

And all his men - Probably meaning those of his troops which were his life or body guards: as to the bulk of the army, it fled at the commencement of the battle, 1Sa 31:1.

Clarke: 1Sa 31:7 - The men of Israel that were on the other side of the valley

The men of Israel that were on the other side of the valley - They appear to have been panic-struck, and therefore fled as far as they could out of the reach of the Philistines. As the Philistines possessed Beth-shan, situated near to Jordan, the people on the other side of that river, fearing for their safety, fled also.

Clarke: 1Sa 31:8 - On the morrow

On the morrow - It is very likely that the battle and pursuit continued till the night, so that there was no time till the next day to strip and plunder the slain.

Clarke: 1Sa 31:9 - And they cut off his head

And they cut off his head - It is possible that they cut off the heads of his three sons likewise; for although only his head is said to be cut off, and his body only to be fastened to the walls of Beth-shan, yet we find that the men of Jabesh-gilead found both his body and the bodies of his three sons, fastened to the walls, 1Sa 31:12

Perhaps they only took off Saul’ s head, which they sent about to their temples as a trophy of their victory, when they sent the news of the defeat of the Israelites through all their coasts, and at last placed it in the temple of Dagon, 1Ch 10:10.

Clarke: 1Sa 31:10 - They put his armor in the house of Ashtaroth

They put his armor in the house of Ashtaroth - As David had done in placing the sword of Goliath in the tabernacle. We have already seen that it was common for the conquerors to consecrate armor and spoils taken in war, to those who were the objects of religious worship

Clarke: 1Sa 31:10 - They fastened his body to the wall

They fastened his body to the wall - Probably by means of iron hooks; but it is said, 2Sa 21:12, that these bodies were fastened in the Street of Beth-shan. This may mean that the place where they were fastened to the wall was the main street or entrance into the city.

Clarke: 1Sa 31:11 - When the inhabitants of Jabesh-gilead heard

When the inhabitants of Jabesh-gilead heard - This act of the men of Jabesh-gilead was an act of gratitude due to Saul, who, at the very commencement of his reign, rescued them from Nahash, king of the Ammonites, (see 1Sa 11:1, etc.), and by his timely succours saved them from the deepest degradation and the most oppressive tyranny. This heroic act, with the seven days’ fast, showed that they retained a due sense of their obligation to this unfortunate monarch.

Clarke: 1Sa 31:12 - And burnt them there

And burnt them there - It has been denied that the Hebrews burnt the bodies of the dead, but that they buried them in the earth, or embalmed them, and often burnt spices around them, etc. These no doubt were the common forms of sepulture, but neither of these could be conveniently practiced in the present case. They could not have buried them about Beth-shan without being discovered; and as to embalming, that was most likely out of all question, as doubtless the bodies were now too putrid to bear it. They therefore burnt them, because there was no other way of disposing of them at that time so as to do them honor; and the bones and ashes they collected, and buried under a tree or in a grove at Jabesh.

Clarke: 1Sa 31:13 - And fasted seven days

And fasted seven days - To testify their sincere regret for his unfortunate death, and the public calamity that had fallen upon the land

Thus ends the troublesome, and I had almost said the useless, reign of Saul. A king was chosen in opposition to the will of the Most High; and the government of God in effect rejected, to make way for this king

Saul was at first a very humble young man, and conducted himself with great propriety; but his elevation made him proud, and he soon became tyrannical in his private conduct and in his political measures. His natural temper was not good; he was peevish, fretful, and often outrageous; and these bad dispositions, unchecked by proper application to the grace of God, became every day more headstrong and dangerous. Through their violence he seems at times to have been wholly carried away and deranged; and this derangement appears to have been occasionally greatly exacerbated by diabolical influences. This led him to take his friends for his foes; so that in his paroxysms he strove to imbrue his hands in their blood, and more than once attempted to assassinate his own son; and most causelessly and inhumanly ordered the innocent priests of the Lord at Nob to be murdered. This was the worst act in his whole life

Saul was but ill qualified for a proper discharge of the regal functions. The reader will remember that he was chosen rather as a general of the armies than as civil governor. The administration of the affairs of the state was left chiefly to Samuel, and Saul led forth the armies to battle

As a general he gave proof of considerable capacity; he was courageous, prompt, decisive, and persevering; and, except in the last unfortunate battle in which he lost his life, generally led his troops to victory

Saul was a weak man, and very capricious; this is amply proved by his unreasonable jealousy against David, and his continual suspicion that all were leagued against him. It is also evident, in his foolish adjuration relative to the matter of the honey (see 1Sa 14:24-30, 1Sa 14:38-44) in which, to save his rash and nonsensical oath, he would have sacrificed Jonathan his son

The question, "Was Saul a good king?"has already in effect been answered. He was on the whole a good man, as far as we know, in private life; but he was a bad king; for he endeavored to reign independently of the Jewish constitution; he in effect assumed the sacerdotal office and functions, and thus even changed what was essential to that constitution. He not only offered sacrifices which belonged to the priests alone; but in the most positive manner went opposite to the orders of that God whose vicegerent he was

Of his conduct in visiting the woman at En-dor I have already given my opinion, and to this I must refer. His desperate circumstances imposed on the weakness of his mind; and he did in that instance an act which, in his jurisprudential capacity, he had disapproved by the edict which banished all witches, etc., from Israel. Yet in this act he only wished to avail himself of the counsel and advice of his friend Samuel

To the question, "Was not Saul a self-murderer?"I scruple not to answer, "No."He was to all appearance mortally wounded, when he begged his armor-bearer to extinguish the remaining spark of life; and he was afraid that the Philistines might abuse his body, if they found him alive; and we can scarcely say how much of indignity is implied in this word; and his falling on his sword was a fit of desperation, which doubtless was the issue of a mind greatly agitated, and full of distraction. A few minutes longer, and his life would in all probability have ebbed out; but though this wound accelerated his death, yet it could not be properly the cause of it, as he was mortally wounded before, and did it on the conviction that he could not survive

Taking Saul’ s state and circumstances together, I believe there is not a coroner’ s inquest in this nation that would not have brought in a verdict of derangement; while the pious and the humane would everywhere have consoled themselves with the hope that God had extended mercy to his soul

Millbrook, June 11, 1818

Ended this examination August 13, 1827. - A.C

Defender: 1Sa 31:6 - Saul died

There is a superficial conflict between this account and that of 2Sa 1:2-10, where a young Amalekite in Saul's army claimed to have slain Saul. Although there is a possibility that he had fabricated the story, hoping thereby to ingratiate himself with David, it is more likely that Saul's life continued in him for a while even after he "took a sword, and fell upon it" (1Sa 31:4), and that he did indeed request the Amalekite to slay him as he lay dying. In any case, David was not pleased. He himself had twice refused to slay "the Lord'S anointed" when he had the opportunity, and he would not condone this action. The young Amalekite, therefore, paid with his life (2Sa 1:15, 2Sa 1:16)."

TSK: 1Sa 31:1 - the Philistines // fell down // slain // Gilboa

the Philistines : 1Sa 28:1, 1Sa 28:15, 1Sa 29:1

fell down : 1Sa 12:25; 1Ch 10:1-12

slain : Heb. wounded

Gilboa : Eusebius and Jerome place this mountain six miles west from Bethshan, where was a large place called Gelbus. The natives still call it Djebel Gilbo. 1Sa 28:4; 2Sa 1:21

TSK: 1Sa 31:2 - followed // Jonathan // Saul’ s sons

followed : 1Sa 14:22; 2Sa 1:6

Jonathan : 1Sa 13:2, 1Sa 13:16, 1Sa 14:1-14, 1Sa 14:49, 1Sa 18:1-4, 1Sa 23:17; 1Ch 8:33, 1Ch 9:39

Saul’ s sons : Exo 20:5; 2Ki 25:7

TSK: 1Sa 31:3 - went sore // archers hit him

went sore : 2Sa 1:4; Amo 2:14

archers hit him : Heb. shooters, men with bows, found him, Gen 49:23; 1Ki 22:34

TSK: 1Sa 31:4 - Draw // uncircumcised // abuse me // he was sore // Saul // a sword

Draw : Jdg 9:54; 1Ch 10:4

uncircumcised : 1Sa 14:6, 1Sa 17:26, 1Sa 17:36; 2Sa 1:20; Jer 9:25, Jer 9:26; Eze 44:7-9

abuse me : or, mock me

he was sore : 2Sa 1:14

Saul : 2Sa 1:9, 2Sa 1:10, 2Sa 17:23; 1Ki 16:27

a sword : Eth hacherve , rather, ""the sword,""i.e., his armour- bearer’ s, who, according to the Jews, was Doeg; and if so, then Saul and his executioner fell by the same sword with which they massacred the priests of God.

TSK: 1Sa 31:5

1Ch 10:5

TSK: 1Sa 31:6

1Sa 4:10, 1Sa 4:11, 1Sa 11:15, 1Sa 12:17, 1Sa 12:25, 1Sa 28:19; 1Ch 10:6; Ecc 9:1, Ecc 9:2; Hos 13:10, Hos 13:11

TSK: 1Sa 31:7 - they forsook the cities

they forsook the cities : 1Sa 13:6; Lev 26:32, Lev 26:36; Deu 28:33; Jdg 6:2

TSK: 1Sa 31:8 - to strip

to strip : 1Ch 10:8; 2Ch 20:25

TSK: 1Sa 31:9 - cut off // to publish

cut off : 1Sa 31:4, 1Sa 17:51, 1Sa 17:54; 1Ch 10:9, 1Ch 10:10

to publish : Jdg 16:23, Jdg 16:24; 2Sa 1:20

TSK: 1Sa 31:10 - they put // Ashtaroth // Bethshan

they put : The Philistines placed the armour of Saul in the temple of Ashtaroth as a trophy of victory, and a testimony of their gratitude, in the same manner as David placed the sword of Goliath in the tabernacle. 1Sa 21:9

Ashtaroth : Jdg 2:13

Bethshan : Jos 17:11; Jdg 1:27; 2Sa 21:12-14

TSK: 1Sa 31:11 - Jabeshgilead // of that // that which

Jabeshgilead : 1Sa 11:1; 2Sa 2:4

of that : or, concerning him

that which : etc

TSK: 1Sa 31:12 - burnt them there

burnt them there : 2Ch 16:14; Jer 34:5; Amo 6:10

TSK: 1Sa 31:13 - their bones // fasted seven

their bones : Gen 35:8; 2Sa 2:4, 2Sa 2:5, 2Sa 21:12-14

fasted seven : Gen 50:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Sa 31:1 - The Philistines fought against Israel

The Philistines fought against Israel whilst David was engaged against the Amalekites. So he returns to the history, which had been interrupted to give an account of David’ s concerns.

Poole: 1Sa 31:2 - The Philistines slew Jonathan // Abinadab

The Philistines slew Jonathan David’ s dear friend; God so ordering it for the further exercise of David’ s faith and patience; and that David might depend upon God alone for his crown, and receive it solely from him, and not from Jonathan; who doubtless, had he lived, would have speedily settled the crown upon David’ s head, which would have in some sort eclipsed the glory of God’ s grace and power in this work. There was also a special providence of God in taking away Jonathan, (who of all Saul’ s sons seems to have been the fairest for the crown,) for the preventing divisions, which have happened amongst the people concerning the successor; David’ s way to the crown being by this means made the more clear.

Abinadab called also Ishui , 1Sa 14:49 . Ish-bosheth was not here, being possibly at home, for the management of public affairs there.

Poole: 1Sa 31:4 - Thrust me through, and abuse me // Saul took a sword

Thrust me through, and abuse me lest they take me, and put me to some shameful and cruel death.

Saul took a sword and fell upon it, and died of the wound, as it follows.

Poole: 1Sa 31:7 - Of the valley // On the other side Jordan

Of the valley to wit, the valley of Jezreel, where the battle was fought.

On the other side Jordan or rather, on this side Jordan; for these were in the most danger; and the Hebrew preposition is indifferently used for on this side , or for beyond.

Poole: 1Sa 31:9 - They cut off his head // To publish it in the house of their idols

They cut off his head as the Israelites did by Goliath.

To publish it in the house of their idols to give them the glory of this victory.

Poole: 1Sa 31:11 - Jabesh-gilead

Jabesh-gilead which was beyond Jordan; for the people on this side Jordan were fled from their cities, as was now said.

Poole: 1Sa 31:12 - Burnt their flesh, after the manner

Burnt their flesh, after the manner

Poole: 1Sa 31:13

To testify their sorrow for the public loss of Saul, and of the people of God; and to entreat God’ s favour to prevent the utter extinction of his people. But you must not understand this word of fasting strictly, as if they eat nothing for seven whole days; but in a more large and general sense, as it is used both in sacred and profane writers; that they did eat but little, and that seldom, and that but mean food, and drunk only water for that time.

Haydock: 1Sa 31:1 - Fled

Fled. They make but a feeble resistance, as God was not with them. (Haydock) ---

The first onset was made by the archers, and Saul's three sons fell, while the king himself was dangerously wounded. (Calmet) ---

The death of his sons would increase his anguish. (Menochius) ---

He seems not to have told them of the divine decree, as he might deem it irrevocable and unavoidable, so that flight would have been of no service to them. (Haydock)

Haydock: 1Sa 31:2 - Jonathan

Jonathan. Ven. Bede, &c., doubt not of his salvation. (Salien)

Haydock: 1Sa 31:3 - Overtook // Wounded

Overtook. Hebrew, "attacked, found, or hit him." He was running away. (Haydock) ---

Wounded. Some translate Hebrew, "terrified," as they believe the words of the Amalecite, "my whole life is in me." But that wretch deserves no credit; and Saul would probably not take the desperate resolution of killing himself, till he saw there was no possibility of escaping. Septuagint, "the archers find him, and they wounded him in the lower belly." Theodotion, "in the part near the liver."

Haydock: 1Sa 31:4 - Bearer // Mock at me // Fear

Bearer. The Rabbins say he was Doeg. They were not yet come to a close engagement. ---

Mock at me, as was then customary. See Josue viii. 29., and Judges i. 7. He might recollect the treatment of Samson. (Calmet) ---

Fear. "To spill the royal blood's a direful thing." (Homer)

Haydock: 1Sa 31:5 - With him

With him. Thus to avoid a little shame and temporal punishment, they rushed into those which are inconceivably geat and eternal. (Haydock) ---

The Jews in vain attempt to excuse Saul, as they deem suicide in such cases lawful, though in others they deprive those of burial, who have been guilty of it. (Josephus, Antiquities vi. 14.) ---

This author applauds the behaviour of Saul; and indeed, his courage called forth the praises of David. But even the pagans have deemed those no better than cowards, who have killed themselves to avoid misery. Rebus in adversis facile est contemnere mortem:

Fortiter ille facit, qui miser esse potest. (Martial)

The civil laws deny suicides the rites of burial, as they are also guilty of a crime against the state, which they deprive of their labours. They unjustly abandon what God has only committed to their care. Saul seems to have been afraid of receiving any insult himself, rather than to have been desirous of preventing the blasphemies of the infidels against God, as the Jews pretend. He gave no signs of repentance, and the spirit of God pronounces his condemnation. So Saul died for his iniquities, because he transgressed; (Calmet; Hebrew and Septuagint, in his iniquities, by which he prevaricated. Tirinus)... and moreover consulted also a witch, and trusted not in the Lord: therefore he slew him, 1 Paralipomenon x. 13, 14. Saul prefigured those, who having yielded to temptations, persist and die in their evil ways. (St. Gregory) (Worthington)

Haydock: 1Sa 31:6 - His men

His men. 1 Paralipomenon x. 6., his house fell together. The hopes of his family were at an end, (Haydock) though Isboseth, Abner, and some few survived him, (Menochius) who had fled, (Calmet) or had not been in the engagement. (Haydock)

Haydock: 1Sa 31:7 - Beyond

Beyond, or about "the passage" or fords of the Jordan, as the Hebrew means. (Menochius) ---

The Philistines did not pursue after them, as God set bounds to their ambition. It might otherwise have proved very fatal to his people, who were now so much divided and terrified. In the parallel passage, in Chronicles, it is only said, When the men....that dwelt in the plains (of Jezrahel) saw this, they fled, 1 Paralipomenon x. 7. The Philistines seized the abandoned cities, particularly Bethsan, (ver. 10.; Haydock) which had been retained by the Chanaanites in the days of the judges, and which David took back, Judges i. 27., and 3 Kings iv. 12.

Haydock: 1Sa 31:9 - Head

Head, as David had treated that of Goliath, chap. xvii. 54.

Haydock: 1Sa 31:10 - Astaroth // Body

Astaroth. The like custom was observed by the Hebrew, (chap. xxi. 9,) and by the Greeks and Romans, (Calmet) to acknowledge that victory was granted by God. The Philistines insulted Saul's body, and blasphemed the true God, as much as if they had taken the king alive. He only avoided the mortification of hearing them while he was forced to attend to the furies below. ---

Body, with those of his three sons, ver. 12. (Haydock) ---

Saul's head was hung up in the temple of Dagon, at Azotus; (1 Paralipomenon x. 10,) his body was suspended on the wall or street of Bethsan; (2 Kings xxi. 12,) or in the most public place, near the gate of the city.

Haydock: 1Sa 31:11 - Jabes

Jabes, in gratitude for the deliverance which he had procured for them, chap. xi. 11. (Calmet) ---

They are also deserving of praise for shewing mercy to the dead, as well as for their bravery. (Worthington)

Haydock: 1Sa 31:12 - Burnt them // Negliget iratus quod rem curtaveris; urnæ // Ossa inodora dabit

Burnt them, or the flesh, reserving the ashes and bones to be buried, as was customary among the Greeks (Homer, Greek: ps. ) and Romans: ----- Sed cænam funeris hœres

Negliget iratus quod rem curtaveris; urnæ

Ossa inodora dabit. (Persius. vi.)

See Amos vi. 10. Jonathan insinuates, that they burnt over the bodies aromatic spices.

Haydock: 1Sa 31:13 - Wood // Days

Wood. 1 Paralipomenon x. 12., under the oak. ---

Days, at their own option. David fasted one day, (Calmet) as he did for Abner. (Salien) ---

There was no obligation of mourning for the kings, though it is probable that those near the royal city, would shew this mark of attention to the deceased monarch. See Jeremias xxxiv. 5., and 2 Paralipomenon xxxv. 25. The usual term of mourning was seven days, Ecclesiasticus xxii. 13. (Calmet) ---

It is very difficult to ascertain the length of Saul's reign. Sanctius and Tirinus allow him only 2 years; Petau 12; Calvisius 15; Salien 18; Bucholeer, and probably Josephus, 20, though most copies of the latter have 38; St. Augustine, Serarius, Usher, &c., 40, which is the term mentioned [in] Acts xiii. 20. But most chronologers suppose that the time of Samuel's administration is there also included. (Haydock) ---

Sulpitius thinks that Saul only "reigned a very short time," as "the ark was brought to Cariathiarim before the appeared on the throne, and was removed by David, after it had been there twenty years."

Gill: 1Sa 31:1 - Now the Philistines fought against Israel // and the men of Israel fled from before the Philistines // and fell down slain in Mount Gilboa

Now the Philistines fought against Israel,.... Being come to Jezreel where Israel pitched, 1Sa 29:1; they fell upon them, began the battle:

and the men of Israel fled from before the Philistines; at the first onset, as it should seem:

and fell down slain in Mount Gilboa; which was near, and whither fleeing they were pursued and slain, at least great numbers of them.

Gill: 1Sa 31:2 - And the Philistines followed hard upon Saul // and upon his sons // and the Philistines slew Jonathan // and Abinadab and Malchishua, Saul's sons

And the Philistines followed hard upon Saul,.... Stuck to him, pushed him close, bore hard upon him in that part of the army where he was having a design upon his person:

and upon his sons; who were with him:

and the Philistines slew Jonathan; who is mentioned first, being the eldest son, and perhaps first slain; and this was so ordered by the providence of God, that David's way to the throne might be more clear and easy; for though Jonathan would not have opposed him himself, yet the people, fond of him, would, at least many of them, been for setting him on the throne; and though he would have refused it, knowing David was the Lord's anointed, and have made interest for him, this would have looked as if he had made him king, and not the Lord:

and Abinadab and Malchishua, Saul's sons; these also were slain; former of these is called Ishui, 1Sa 14:49; Ishbosheth either was not in the battle, being left at home, as unfit for war, or to take care of the kingdom; or else he fled with Abner, and others, and escaped, and who was to be a trial to David.

Gill: 1Sa 31:3 - And the battle went sore against Saul // and the archers hit him // and he was sore wounded of the archers

And the battle went sore against Saul,.... Pressed heavy upon him; he was the butt of the Philistines, they aimed at his person and life:

and the archers hit him; or "found him" ^a; the place where was, and directed their arrows at him:

and he was sore wounded of the archers; or rather "he was afraid" of them, as the Targum, for as yet he was not wounded; and so the Syriac and Arabic versions render it, and is the sense Kimchi and Ben Melech give of the word: he was not afraid of death, as Abarbinel observes, he chose to die; but he was afraid he should be hit by the archers in such a way that he should not die immediately, and should be taken alive and ill used; the Philistines, especially the Cherethites, were famous for archery; See Gill on Zep 2:5.

Gill: 1Sa 31:4 - Then said Saul unto his armourbearer // draw thy sword, and thrust me through therewith // lest these uncircumcised come and thrust me through, and abuse me // but his armourbearer would not, for he was sore afraid // therefore Saul took a sword, and fell upon it

Then said Saul unto his armourbearer,.... Who, the Jews ^b say, was Doeg the Edomite, promoted to this office for slaying the priests:

draw thy sword, and thrust me through therewith; for if he was wounded, yet not mortally, and it is certain he did not so apprehend it. It is much the sword of the armourbearer should be sheathed in a battle; but perhaps he was preparing for flight, and so had put it up in its scabbard:

lest these uncircumcised come and thrust me through, and abuse me; lest they should not dispatch him at once, but put him to a lingering and torturing death, and insult him, and mock at him, as they did Samson:

but his armourbearer would not, for he was sore afraid; to lay his hand on the king the Lord's anointed, to take away his life, being more scrupulous of doing that, if this was Doeg, than of slaying the priests of the Lord; or he might be afraid of doing this, since should he survive this action, he would be called to an account by the Israelites, and be put to death for killing the king:

therefore Saul took a sword, and fell upon it; or rather "the sword", the sword of his armourbearer, and so was a suicide: the Jews endeavour to excuse this fact of Saul, because he knew he should die in battle from the words of Samuel; and being pressed sore by the archers, he saw it was impossible to escape out of their hands and therefore judged it better to kill himself than to fall by the hands of the uncircumcised; but these excuses will not do. Josephus ^c denies he killed himself; that though he attempted it, his sword would not pierce through him, and that he was killed by the Amalekite, and that that was a true account he gave to David in the following chapter; though it seems rather to be a lie, to curry favour with David, and that Saul did destroy himself.

Gill: 1Sa 31:5 - And when his armourbearer saw that Saul was dead // he fell likewise upon his sword, and died with him

And when his armourbearer saw that Saul was dead,.... By his own hands, and not by the hands of the Amalekite, which the armour bearer would scarcely have suffered:

he fell likewise upon his sword, and died with him; some think that Saul, and his armourbearer, died by the same sword, which was the armourbearer's; and if he was Doeg, they fell probably by the same sword with which the priests of the Lord were murdered at Nob, 1Sa 22:18; and it is observed by an historian ^d, that the murderers of Julius Caesar slew themselves with the same dagger they destroyed him.

Gill: 1Sa 31:6 - So Saul died, and his three sons, and his armourbearer // and all his men that same day together

So Saul died, and his three sons, and his armourbearer,.... Only with this difference, his three sons died honourably in the field of battle, but he and his armourbearer destroyed themselves. Josephus says ^e he reigned eighteen years in the life of Samuel, and after his death twenty two years, which make the forty years the apostle ascribes to him, Act 13:21; Eupolemus ^f, an Heathen writer, makes him to reign twenty one years; but of the years of his reign, both before and after the death of Samuel, chronologers are not agreed, see 1Sa 25:1; and See Gill on Act 13:21,

and all his men that same day together; not all the soldiers in his army; for many of them fled and escaped, and even Abner the general of the army, but his household servants, or those that were near his person, his bodyguards.

Gill: 1Sa 31:7 - And which the men of Israel that were on the other side of the valley // and they that were on the other side Jordan // saw that the men of Israel fled, and that Saul and his sons were dead // they forsook, the cities, and fled // and the Philistines came and dwelt them

And which the men of Israel that were on the other side of the valley,.... The valley of Jezreel; of which See Gill on Hos 1:5,

and they that were on the other side Jordan; or rather "on that side"; for the phrase will bear to be rendered either way, and so may mean that side of Jordan on which the battle was fought; for as for the other side, or that beyond it, the Israelites there could not be in such fear of the Philistines, nor do we ever read of their inhabiting any cities there; though as the phrase is used of the valley, as well as of the river, it may be rendered "about the valley, and about Jordan" ^g, and so describes such that dwelt near to each of them:

saw that the men of Israel fled, and that Saul and his sons were dead; that is, had information and intelligence of those facts, for it is not to be supposed they saw them with their eyes:

they forsook, the cities, and fled; fearing they should be put to the sword, or carried captive:

and the Philistines came and dwelt them; having nothing more to do than to come and take possession.

Gill: 1Sa 31:8 - And it came to pass on the morrow // when the Philistines came to strip the slain // that they found Saul and his sons fallen in Mount Gilboa

And it came to pass on the morrow,.... The day after the battle, which perhaps was fought till night came on:

when the Philistines came to strip the slain; of their clothes, and take from them whatever was valuable, as their booty:

that they found Saul and his sons fallen in Mount Gilboa; to which they had betaken themselves, when the battle went against them in the valley; of which see 1Sa 28:4.

Gill: 1Sa 31:9 - And they cut off his head // and stripped off his armour // and sent into the land of the Philistines round about // to publish it in the house of their idols, and among the people

And they cut off his head,.... And fastened it in the temple of Dagon, 1Ch 10:10; perhaps that which was at Ashdod, one of the principalities of the Philistines, 1Sa 5:1,

and stripped off his armour; or vessels ^h, his clothes as well as his armour, and what he had about him; as for his crown on his head, and the bracelet on his arm, the Amalekite took them before the Philistines came, 2Sa 1:10,

and sent into the land of the Philistines round about: not his head and his armour, for they were placed in the temple of their idols; unless we can suppose these were first carried about for show, and as proofs of the victory: but rather messengers, who were sent express with the news:

to publish it in the house of their idols, and among the people; that so they might be glad and rejoice, and give praise to their idols, to whom they ascribed the success they had.

Gill: 1Sa 31:10 - And they put his armour in the house of Ashtaroth // and they fastened his body to the wall of Bethshan

And they put his armour in the house of Ashtaroth,.... A temple dedicated to their deities, called by this name; of which See Gill on Jdg 2:13; Nothing was more common with the Gentiles than to place in their temples the arms they took from their enemies, as is strongly expressed by Homer ⁱ and Virgil ^k; and indeed the Jews did the same, as appears by the sword of Goliath being laid up in the tabernacle, 1Sa 21:9. Here also the Heathens ^l hung up their own arms when the war was ended:

and they fastened his body to the wall of Bethshan; which Josephus ^m says is the same which in his time was called Scythopolis, from the Scythians that possessed it, before called Nysa, according to Pliny ⁿ: it was given to the tribe of Manasseh, but they could not drive out the inhabitants of it, so that it was always in the possession of others, Jos 17:11; where it is called Bethshean; to the wall of the city they fastened the body of Saul with nails, as it is commonly understood; but it is more likely they hung it on a gibbet without, and near the walls of the city; so the Targum, they hung his body; or, as Josephus ^o, they crucified it there; and so they did also the bodies of his sons, as appears from 1Sa 31:12.

Gill: 1Sa 31:11 - And the inhabitants of Jabeshgilead // heard of that which the Philistines had done to Saul

And the inhabitants of Jabeshgilead,.... Who lived on the other side Jordan, about eight miles from Bethshan, according to Fuller ^p:

heard of that which the Philistines had done to Saul; not only that they had got the victory over him, and routed his army, but had abused his body, and hung it up by way of reproach and ignominy; which they could not bear to hear of, remembering with gratitude the kindness he had shown to them, in delivering them out of the hands of Nahash the Ammonite, 1Sa 11:1.

Gill: 1Sa 31:12 - All the valiant men arose // and went all night // and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh // and burnt them there

All the valiant men arose,.... Of the city of Jabeshgilead, fired with indignation at the Philistines' ill usage of Saul and the bodies of his sons:

and went all night; not only for secrecy, but for haste:

and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh; brought them with them thither, the Philistines either having no knowledge of it, or not daring to oppose them:

and burnt them there: that is, the flesh of them, for the bones they buried, as in 1Sa 31:13; and this they did, contrary to the common usage of the country, which was not to burn; but this they did, that if the Philistines should come to recover them, they would not be able to do it: though the Targum is,

"they burnt over them, as they burn over their kings there;''they made a burning for them of spices over them; or of their beds, and other household goods, as Kimchi and Ben Melech observe, though they prefer the other sense; see 2Ch 16:14 perhaps the true reason might be, because they were putrid and infectious.

Gill: 1Sa 31:13 - And they took their bones, and buried them under a tree at Jabesh // and fasted seven days

And they took their bones, and buried them under a tree at Jabesh,.... For though they burned the bodies, yet so as to preserve the bones; and these, together with the ashes of the parts burnt, they gathered up, and buried under a tree near this city; this tree is said to be an oak, 1Ch 10:12; so Deborah, the nurse of Rebekah, was buried under an oak, Gen 35:8. The Jews generally interred their dead under some oak, as aforementioned writer observes ^q; pleased perchance with the parallel, as he expresses it, that as these plants, seemingly dead in winter, have every spring an annual resurrection, so men's dry bones shall have new sap put into them at the day of judgment:

and fasted seven days; not that they ate and drank nothing all that time, but they fasted every day till evening, as the Jews used to do; so long it seems a man may live without eating, but not longer; See Gill on Exo 24:18 and see Gill on 1Ki 19:8; this they did, as Kimchi thinks, in memory of the seven days Nahash the Ammonite gave them for their relief, in which time Saul came and saved them, 1Sa 11:3.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Sa 31:2

¹ tn Heb “stuck close after.”

² tn Heb “the Philistines.”

NET Notes: 1Sa 31:3

¹ tn Heb “and the battle was heavy against Saul.”

² tn Heb “the shooters, men with the bow.”

NET Notes: 1Sa 31:8

¹ tn Heb “fallen.”

NET Notes: 1Sa 31:9

¹ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity (likewise in the following verse).

NET Notes: 1Sa 31:10

¹ sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

NET Notes: 1Sa 31:12

¹ tc The translation follows the MT, which vocalizes the verb as a Qal. The LXX, however, treats the verb as a Hiphil, “they brought.”

Geneva Bible: 1Sa 31:4

Then said Saul unto his armourbearer, ^{( a )} Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.

^{( a )} So we see that his cruel life has a desperate end, as is commonly seen in those who persecute the children of God.

Geneva Bible: 1Sa 31:7

And when the men of Israel that [were] on the other side of the ^{( b )} valley, and [they] that [were] on the other side ^{( c )} Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them.

^{( b )} Near to Gilboa.

^{( c )} The tribes of Reuben and Gad, and half the tribe of Manasseh.

Geneva Bible: 1Sa 31:9

And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to ^{( d )} publish [it in] the house of their idols, and among the people.

^{( d )} In token of victory and triumph.

Geneva Bible: 1Sa 31:11

And when the inhabitants of ^{( e )} Jabeshgilead heard of that which the Philistines had done to Saul;

^{( e )} Whom he had delivered from their enemies, (1Sa 11:11).

Geneva Bible: 1Sa 31:13

And they took their bones, and buried [them] under a tree at Jabesh, and ^{( f )} fasted seven days.

^{( f )} According to the custom of mourners.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 1Sa 31:1-13 - The End Of Self-Will

1 Samuel 31:1-13

The story of Saul's tragic last days is broken in two by the account, in 1 Samuel 29, 30., of David's fortunate dismissal from the invading army, and his exploits against Amalek. The contrast between the two lives, so closely intertwined and powerful for good and evil on each other, reaches its climax at the end of Saul's. While the one sets in dark thunderclouds, the other is bright with victory. While the fall of Saul lays all northern Israel bleeding at the feet of the enemy, David is sending the spoils of his conquest to the elders of Judah. Saul's headless and dishonored body hangs rotting in the sun on the walls of Bethshan, while David sits a conqueror in Ziklag. The introduction of the brightness of the two preceding chapters is intended to heighten the darkness that broods over this one, and to deepen the stern teaching of that terrible death. Defeat, desolation, despair, attend to his self-dug grave the unhappy king, whose end teaches us all what comes of self-willed resistance to the law and the Spirit of God. Everything else is subordinated in the narrative to the account of his death. Next to nothing is said about the battle, the very site of which is left obscure. We cannot tell whether it was fought down in the plain by the fountain at Jezreel, where Israel was encamped, according to 1 Samuel 29:1, or whether both sides maneuvered and changed their ground, and the decisive struggle was on the slope of Gilboa In any case, the site was almost identical with that of Gideon's victory, but there was no Gideon in command on that dark day. The language of verse I seems to imply that the battle was over and the rout begun before the Israelites reached Gilboa. If so, we have to conceive of a short, hopeless struggle on the plain, and then a rush to the hills for safety, in which Saul and his sons and bodyguard were borne along, but held together, closely followed by the red pursuing spear' of the conquerors, fierce with ancestral hate and the memories of defeat. There, on the hillside, stands the towering form of Saul with a little ring of his children and retainers round him, the words he had heard last night in the sorceress' tent unnerving his arm, and many a past crime rising before him, and whispering in his ear,

In the battle think on me,And fall thy edgeless sword; despair and die.'

There seems to have been a close encounter with some of the pursuers, and a hand-to-hand fight, in which Jonathan and his two brothers fell, and the rest of the bodyguard were slain or scattered. The prophecy of that mantle-swathed shape last night was in part fulfilled--To-morrow shalt thou and thy sons be with me.' They lay stark at his feet, and he knew that he would soon join them. The last heart that loved him had ceased to beat in Jonathan's noble breast, and his own crimes had slain his sons. Who can paint the storm of contending passions in that lonely black soul? or were they all frozen into the numbness of despair?

But whatever else was in his soul, repentance was not there. He may have been seared by remorse, but he was not softened by penitence, and was fierce and proud in despair as he had been in prosperity. The Revised Version substitutes overtook' for hit' in 1 Samuel 31:3; but Saul's fear lest these uncircumcised come' is against that rendering, and the fact that the enemy did not know of his death till next day (1 Samuel 31:8) is a difficulty in the way of accepting it. The word is literally found,' and possibly means that the archers recognized him, and were making for him, though, as would appear, from some cause they missed him in the confusion. The other change in the Revised Version, that of greatly distressed' for sore wounded,' fits the context; and if it be adopted, we have the picture of the unwounded but desperate man, once brave, but now stricken with a panic which opens his lips for his only word. In grim silence he had met the loss of battle, sons, and kingdom; but the proud sense of personal dignity is strong to the end, and he fiercely issues his last command, and embraces death to escape insult. The haughty spirit was unchanged, crushed but the same, unsoftened, and therefore roused to madder defiance of God and man. What an awful last saying for the anointed of Jehovah,' and how the overweening self-will and vehemence and passionate pride of his whole life are gathered up in it!

His last command is disobeyed by the trembling Armour-bearer, whose very awe makes him disobedient. Did Saul, at that last moment, send a thought to an Armour-bearer whom he had had in happier days, and who was to inherit his lost kingdom? The enemy are coming nearer. No time is to be lost if he would escape the savage mutilations and torments which ancient warfare made the portion of captive kings. Not another word passes his lips, but, in the same grim silence, he fixes his sword upright in the ground, and flings himself on its point, and dies. All through his reign no hand had injured him but his own; and, as he lived, so he died, his own undoer and his own murderer. Suicide, the refuge of defeated monarchs and praised by heathen moralists as heroic, was rare in Israel. Saul, Ahithophel, and Judas are the instances of it. The most rudimentary recognition of the truths taught by the Old Testament would prevent it. If Saul had had any faith in God, any submission, any repentance, he could not have finished a life of rebellion by a self-inflicted death, which was itself the very desperation of rebellion. We have not to pronounce on his fate, but his act was a sin of the darkest dye.

Yet note how the narrative abstains from all comment. It neither condemns nor pities, though a profound sense of the tragic eclipse is audible in that summing up in 1 Samuel 31:6: So Saul died, and his three sons, and his Armour-bearer, and all his men (that is, immediate followers or escort), that same day together.' And there they all lay, bloody corpses in the fellowship of death, on the slopes of Gilboa. Where Scripture is silent, it is not our part to speak; but we can scarcely turn from that mighty form, prone by his own rash act, without seeking to learn the lesson of his life and fate. Saul had many noble and lovable qualities, such as bravery, promptitude, in his earlier days modesty and generosity. All these he had by nature, but there is no sign that he ever sought to cultivate his moral character, or to win any grace that did not come naturally to him; nor is there any reason to suppose that religion had ever any strong hold on him. His whole character may be summed up in Samuel's words in announcing his rejection: Rebellion is as the sin of witchcraft, and stubbornness is as idolatry.' Rebellion persisted in, in spite of all remonstrance's and checks, till it becomes master of the whole man, is the keynote of his later years. Before that baleful influence, as before some hot poison wind, all the flowers of good dispositions were burned up, and the bad stimulated to growth. His early virtues disappeared, and passed into their opposites. Modesty became arrogance, and a long course of indulgence in self-will developed cruelty, gloomy suspicion, and passionate anger, and left him the victim and slave of his own causeless hate. He who rebels against God mars his own character. The miserable later years of Saul, haunted and hunted as by a demon by his own indulged and swollen rebellion and unsleeping suspicion, are an example of the sorrows that ever dog sin; and, as he lies there on Gilboa, the terrible saying recurs to our memory: He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.'

The remainder of the chapter is occupied with three points, bearing on the solemn tragedy just recorded. First, we have the disastrous effects of it in the complete loss of' the northern territories. The men … that were on the other side of the valley' are the tribes to the north of the great plain; and they that were on the other side Jordan' are probably those on the east bank. So thorough was the defeat, especially as Saul and the royal house were slain, that they abandoned their homes, and the Philistines took possession. One sinner destroyeth much good.' When Israel's king was madly rebellious, Israel was smitten, and its inheritance diminished.

Next we have the insults to the headless corpses. The Philistines did not know till the following day how complete was their victory. The account in 1 Chronicles 10 adds that Saul's bead was sent to the temple of Dagon, probably as a kind of effacing of the shame wrought there by the presence of the ark. The false gods had triumphed, as their worshippers thought, and Saul's death was Jehovah's defeat. That apparent victory of the idols and the mocking exultation over the bloody trophy and dinted Armour are, to the historian, not the least bitter consequences of the battle.

The last point is the brave midnight march of the men of Jabesh from their home on the eastern uplands beyond Jordan, across the river and up to Bethshan, perched on its lofty cliff, and overlooking the valley of the Jordan. It was a requital of Saul's deed in his early bright days, when, with his hastily raised levies, he scattered the Ammonites. It is one gleam of light amid the stormy sunset. There were men ready to hazard their lives even then, because of the noblest of Saul's acts, which no tyrannical arbitrariness or fierceness of later days had blotted out. So the little band of grateful heroes carried back their ghastly load to Jabesh, and burned the mutilated bodies there, employing an unfamiliar mode, as we may suppose, by reason of their mutilation and decomposition, and then reverently gathering the white bones from the pyre, and laying them below the well-known tamarisk. Saul's one good deed as king sowed seeds of gratitude which flourished again, when the opportunity came. His many evil ones sowed evil seed which bore fatal fruit; and both were seen in his end.

THE END

2 Samuel

MHCC: 1Sa 31:1-7

We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that, there is one event to the righteous and to the wicked. Saul, when sorely wounded, and unable to resist or to flee, expressed no concern about his never-dying soul; but only desired that the Philistines might not insult over him, or put him to pain, and he became his own murderer. As it is the grand deceit of the devil, to persuade sinners, under great difficulties, to fly to this last act of desperation, it is well to fortify the mind against it, by a serious consideration of its sinfulness before God, and its miserable consequences in society. But our security is not in ourselves. Let us seek protection from Him who keepeth Israel. Let us watch and pray; and take unto us the whole armour of God, that we may be able to withstand in the evil day, and having done all, to stand.

MHCC: 1Sa 31:8-13

The Scripture makes no mention what became of the souls of Saul and his sons, after they were dead; but of their bodies only: secret things belong not to us. It is of little consequence by what means we die, or what is done with our dead bodies. If our souls are saved, our bodies will be raised incorruptible and glorious; but not to fear His wrath, who is able to destroy both body and soul in hell, is the extreme of folly and wickedness. How useless is the respect of fellow-creatures to those who are suffering the wrath of God! While pompous funerals, grand monuments, and he praises of men, honour the memory of the deceased, the soul may be suffering in the regions of darkness and despair! Let us seek that honour which cometh from God only.

Matthew Henry: 1Sa 31:1-7

The day of recompence has now come, in which Saul must account for the blood of the Amalekites which he had sinfully spared, and that of the priests which he had more sinfully spilt; that of David too, which he would have spilt, must come into the account. Now his day has come to fall, as David foresaw, when he should descend into battle and perish, 1Sa 26:10. Come and see the righteous judgments of God.

I. He sees his soldiers fall about him, 1Sa 31:1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset; they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain, probably those whom Saul had employed in pursuing David. Thus those who had followed him and served him in his sin went before him in his fall and shared with him in his plagues.

II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel and those about him. His three sons were next him, it is probable, and they were all three slain before his face, to his great grief (for they were the hopes of his family) and to his great terror, for they were now the guard of his person, and he could conclude no other than that his own turn would come next. His sons are named (1Sa 31:2), and it grieves us to find Jonathan among them: that wise, valiant, good man, who was as much David's friend as Saul was his enemy, yet falls with the rest. Duty to his father would not permit him to stay at home, or to retire when the armies engaged; and Providence so orders it that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold (Job 4:7), Who ever perished being innocent? For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For, though Jonathan himself would have cheerfully resigned all his title and interest to him (we have no reason to suspect any other), yet it is very probable that many of the people would have made use of his name for the support of the house of Saul, or at least would have come in but slowly to David. If Ishbosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people and had never forfeited their favour? Those that were so anxious to have a king like the nations would be zealous for the right line, especially if that threw the crown upon such a head as Jonathan's. This would have embarrassed David; and, if Jonathan could have prevailed to bring in all his interest to David, then it would have been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So that though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilitating his accession to the throne, it would be an advantage to him. 3. God would hereby show us that the difference between good and bad is to be made in the other world, not in this. All things come alike to all. We cannot judge of the spiritual or eternal state of any by the manner of their death; for in that there is one event to the righteous and to the wicked.

III. He himself is sorely wounded by the Philistines and then slain by his own hand. The archers hit him (1Sa 31:3), so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To such an extremity was he now reduced that, 1. He was desirous to die by the hand of his own servant rather than by the hand of the Philistines, lest they should abuse him as they had abused Samson. Miserable man! He finds himself dying, and all his care is to keep his body out of the hands of the Philistines, instead of being solicitous to resign his soul into the hands of God who gave it, Ecc 12:7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the matter think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those are in a deplorable condition indeed who, being bitter in soul, long for death, but it cometh not (Job 3:20, Job 3:21), especially those who, despairing of the mercy of god, like Judas, leap into a hell before them, to escape a hell within them. 2. When he could not obtain that favour he became his own executioner, thinking hereby to avoid shame, but running upon a heinous sin, and with it entailing upon his own name a mark of perpetual infamy, as felo de se - a self-murderer. Jonathan, who received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, died on the bed of honour; but Saul died as a fool dieth, as a coward dieth - a proud fool, a sneaking coward; he died as a man that had neither the fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a prince or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armour-bearer would not run him through, and he did well to refuse it; for no man's servant ought to be a slave to his master's lusts or passions of any kind. The reason given is that he was sorely afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king his master, he could not conquer that so far as to do him any hurt; or perhaps he feared lest his trembling hand should give him but half a blow, and so put him to the greater misery.

IV. His armour-bearer who refused to kill him refused not to die with him, but fell likewise upon his sword, 1Sa 31:5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness in murdering himself, he drew in his servant to be guilty of the same wickedness, and perished not alone in his iniquity. The Jews say that Saul's armour-bearer was Doeg, whom he preferred to that dignity for killing the priests, and, if so, justly does his violent dealing return on his own head. David had foretold concerning him that God would destroy him for ever, Psa 52:5.

V. The country was put into such confusion by the rout of Saul's army that the inhabitants of the neighbouring cities ( on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel (1Sa 31:7), to such a sad pass had Saul by his wickedness brought his country, which might have remained in the hands of the uncircumcised if David had not been raised up to repair the breaches of it. See what a king he proved for whom they rejected God and Samuel. They had still done wickedly (it is to be feared) as well as he, and therefore were consumed both they and their king, as the prophet had foretold concerning them, 1Sa 12:25. And to this reference is had long after. Hos 13:10, Hos 13:11, " Where are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a king in my anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldst expect no other."

Matthew Henry: 1Sa 31:8-13

The scripture makes no mention of the souls of Saul and his sons, what became of them after they were dead (secret things belong not to us), but of their bodies only.

I. How they were basely abused by the Philistines. The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among the rest, found the bodies of Saul and his three sons, 1Sa 31:8. Saul's armour-bearer perhaps intended to honour his master by following the example of his self-murder, and to show thereby how well he loved him; but, if he had consulted his reason more than his passions, he would have spared that foolish compliment, not only in justice to his own life, but in kindness to his master, to whom, by the opportunity of survivorship, he might have done all the service that could be done him by any man after he was dead; for he might, in the night, have conveyed away his body, and those of his sons, and buried them decently. But such false and foolish notions these vain men have (though they would be wise) of giving and receiving honour. Nay, it should seem, Saul might have saved himself the fatal thrust and have made his escape: for the pursuers (in fear of whom he slew himself) came not to the place where he was till the next day. But whom God will destroy he infatuates and utterly consumes with his terrors. See Job 18:5, etc. Finding Saul's body (which now that it lay extended on the bloody turf was distinguishable from the rest by its length, as it was, while erect, by its height, when he proudly overlooked the surrounding crowd), they will, in that, triumph over Israel's crown, and meanly gratify a barbarous and brutish revenge by insulting the deserted corpse, which, when alive, they had stood in awe of. 1. They cut off his head. Had they designed in this to revenge the cutting off of Goliath's head they would rather have cut off the head of David, who did that execution, when he was in their country. They intended it, in general, for a reproach to Israel, who promised themselves that a crowned and an anointed head would save them from the Philistines, and a particular reproach to Saul, who was taller by the head than other men (which perhaps he was wont to boast of), but was now shorter by the head. 2. They stripped him of his armour (1Sa 31:9), and sent that to be set up as a trophy of their victory, in the house of Ashtaroth their goddess (1Sa 31:10); and we are told, 1Ch 10:10 (though it is omitted here), that they fastened his head in the temple of Dagon. Thus did they ascribe the honour of their victory, not as they ought to have done to the real justice of the true God, but to the imaginary power of their false gods, and by this respect paid to pretended deities shame those who give not the praise of their achievements to the living God. Ashtaroth, the idol that Israel had many a time gone a whoring after, now triumphs over them. 3. They sent expresses throughout their country, and ordered public notice to be given in the houses of their gods of the victory they had obtained (1Sa 31:9), that public rejoicings might be made and thanks given to their gods. This David regretted sorely, 2Sa 1:20. Tell it not in Gath. 4. They fastened his body and the bodies of his sons (as appears, 1Sa 31:12) to the wall of Bethshan, a city that lay not far from Gilboa and very near to the river Jordan. Hither the dead bodies were dragged and here hung up in chains, to be devoured by the birds of prey. Saul slew himself to avoid being abused by the Philistines, and never was royal corpse so abused as his was, perhaps the more if they understood that he slew himself for that reason. He that thinks to save his honour by sin will certainly lose it. See to what a height of insolence the Philistines had arrived just before David was raised up, who perfectly subdued them. Now that they had slain Saul and his sons they thought the land of Israel was their own for ever, but they soon found themselves deceived. When God has accomplished his whole work by them he will accomplish it upon them. See Isa 10:6, Isa 10:7.

II. How they were bravely rescued by the men of Jabesh-Gilead. Little more than the river Jordan lay between Beth-shan and Jabesh-Gilead, and Jordan was in that place passable by its fords; a bold adventure was therefore made by the valiant men of that city, who in the night passed the river, took down the dead bodies, and gave them decent burial, 1Sa 31:11, 1Sa 31:13. This they did, 1. Out of a common concern for the honour of Israel, or the land of Israel, which ought not to be defiled by the exposing of any dead bodies, and especially of the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a particular sense of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites when he first came to the throne, 1Sa 11:1-15. It is an evidence of a generous spirit and an encouragement to beneficence when the remembrance of kindnesses is thus retained, and they are thus returned in an extremity. The men of Jabesh-Gilead would have done Saul better service if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day had come to fall, and now this is all the service they can do him, in honour to his memory. We find not that any general mourning was made for the death of Saul, as was for the death of Samuel (1Sa 25:1), only those Gileadites of Jabesh did him honour at his death; for, (1.) They made a burning for the bodies, to perfume them. So some understand the burning of them. They burnt spices over them, 1Sa 11:12. And that it was usual thus to do honour to their deceased friends, at least their princes, appears by the account of Asa's funeral (2Ch 16:14), that they made a very great burning for him. Or (as some think) they burnt the flesh, because it began to putrefy. (2.) They buried the bodies, when, by burning over them, they had sweetened them (or, if they burnt them, they buried the bones and ashes), under a tree, which served for a grave-stone and monument. And, (3.) They fasted seven days, that is, each day of the seven they fasted till the evening; thus they lamented the death of Saul and the present distracted state of Israel, and perhaps joined prayers with their fasting for the re-establishment of their shattered state. Though, when the wicked perish there is shouting (that is, it is to be hoped a better state of things will ensue, which will be matter of joy), yet humanity obliges us to show a decent respect to dead bodies, especially those of princes.

This book began with the birth of Samuel, but now it ends with the burial of Saul, the comparing of which two together will teach us to prefer the honour that comes from God before any of the honours which this world pretends to have the disposal of.

Keil-Delitzsch: 1Sa 31:1-7

The account of the war between the Philistines and Israel, thecommencement of which has already been mentioned in 1Sa 28:1, 1Sa 28:4.,and 1Sa 29:1, is resumed in 1Sa 31:1 in a circumstantial clause; and to this there isattached a description of the progress and result of the battle, moreespecially with reference to Saul. Consequently, in 1Ch 10:1, wherethere had been no previous allusion to the war, the participle נלחמים is changed into the perfect. The following is the way in which weshould express the circumstantial clause: "Now when the Philistines werefighting against Israel, the men of Israel fled before the Philistines, andslain men fell in the mountains of Gilboa"(vid., 1Sa 28:4). The principalengagement took place in the plain of Jezreel. But when the Israelites wereobliged to yield, they fled up the mountains of Gilboa, and were pursuedand slain there.

1Sa 31:2-6

The Philistines followed Saul, smote (i.e., put to death) histhree sons (see at 1Sa 14:49), and fought fiercely against Saul himself. When the archers ( בּקּשׁת אנשׁים is an explanatoryapposition to המּורים ) hit him , i.e., overtook him, he wasgreatly alarmed at them ( יחל , from חיל or חוּל ),

(Note: The lxx have adopted the rendering καὶ ἐτραυμάτισαν εἰς τὰ ὑποχόνδρια ,they wounded him in the abdomen, whilst the Vulgaterendering is vulneratus est vehementer a sagittariis . In 1Ch 10:3the Sept. rendering is καὶ ἐπόνεσεν ἀπὸ τῶν τόξων ,and that ofthe Vulgate et vulneraverunt jaculis . The translators have thereforederived יחל from חלל = חלה , and thengiven a free rendering to the other words. But this rendering isoverthrown by the word מאד , very, vehemently, to saynothing of the fact that the verb חלל or חלה cannot be proved to be ever used in the sense of wounding. If Saul hadbeen so severely wounded that he could not kill himself, and thereforeasked his armour-bearer to slay him, as Thenius supposes, he wouldnot have had the strength to pierce himself with his sword when thearmour-bearer refused. The further conjecture of Thenius, that theHebrew text should be read thus, in accordance with the lxx, המּררים אל ויּחל , "he was wounded in the region of the gall,"is opposed by the circumstance that ὑποχόνδρια is not the gall orregion of the gall, but what is under the χόνδρος , or breast cartilage,viz., the abdomen and bowels.)

and called upon his armour-bearer to pierce him with the sword, "lestthese uncircumcised come and thrust me through, and play with me," i.e.,cool their courage upon me by maltreating me. But as the armour-bearerwould not do this, because he was very much afraid, since he wassupposed to be answerable for the king's life, Saul inflicted death uponhimself with his sword; whereupon the armour-bearer also fell upon hissword and died with his king, so that on that day Saul and this three sonsand his armour-bearer all died; also " all his men "(for which we have "allhis house"in the Chronicles), i.e., not all the warriors who went out withhim to battle, but all the king's servants, or all the members of his house,sc., who had taken part in the battle. Neither Abner nor his son Ishboshethwas included, for the latter was not in the battle; and although the formerwas Saul's cousin and commander-in-chief (see 1Sa 14:50-51), he did notbelong to his house or servants.

1Sa 31:7

When the men of Israel upon the sides that were opposite to thevalley (Jezreel) and the Jordan saw that the Israelites (the Israelitishtroop) fled, and Saul and his sons were dead, they took to flight out of thecities, whereupon the Philistines took possession of them. עבר isused here to signify the side opposite to the place of conflict in the valleyof Jezreel, which the writer assumed as his standpoint (cf. 1Sa 14:40);so that העמק עבר is the country to the west of thevalley of Jezreel, and היּרדּן עבר the country to thewest of the Jordan, i.e., between Gilboa and the Jordan. These districts,i.e., the whole of the country round about the valley of Jezreel, thePhilistines took possession of, so that the whole of the northern part ofthe land of Israel, in other words the whole land with the exception ofPeraea and the tribe-land of Judah, came into their hands when Saul wasslain.

Keil-Delitzsch: 1Sa 31:8-10

On the day following the battle, when the Philistines tripped the slain,they found Saul and his three sons lying upon Gilboa; and having cut offtheir heads and plundered their weapons, they went them (the heads andweapons) as trophies into the land of the Philistines, i.e., round about tothe different towns and hamlets of their land, to announce the joyful newsin their idol-temples (the writer of the Chronicles mentions the idolsthemselves) and to the people, and then deposited their weapons (theweapons of Saul and his sons) in the Astarte-houses. But the corpses theyfastened to the town-wall of Beth-shean, i.e., Beisan, in the valley of theJordan (see at Jos 17:11). Beth-azabbim and Beth-ashtaroth arecomposite words; the first part is indeclinable, and the plural form isexpressed by the second word: idol-houses and Astarte-houses , like beth-aboth (father's-houses: see at Exo 6:14). On the Astartes , see at Jdg 2:13. It is not expressly stated indeed in 1Sa 31:9, 1Sa 31:10, that the Philistines plundered the bodies of Saul's sons as well, andmutilated them by cutting off their heads; but ראשׁו and כּליו , his (i.e., Saul's) head and his weapons , alone arementioned. At the same time, it is every evident from 1Sa 31:12, where theJabeshites are said to have taken down from the wall of Beth-shean notSaul's body only, but the bodies of his sons also, that the Philistines hadtreated the corpses of Saul's sons in just the same manner as that of Saulhimself. The writer speaks distinctly of the abuse of Saul's body only,because it was his death that he had chiefly in mind at the time. To theword וישׁלּחוּ we must supply in thought the object ראשׁו and כּליו from the preceding clause. גּויּת and גּויּת (1Sa 31:10 and 1Sa 31:12) are the corpses without the heads. The fact that the Philistines nailed them to the town-wall of Beth-sheanpresupposes the capture of that city, from which it is evident that theyhad occupied the land as far as the Jordan. The definite word Beth-ashtaroth is changed by the writer of the Chronicles into Beth-elohim ,temples of the gods; or rather he has interpreted it in this manner withoutaltering the sense, as the Astartes are merely mentioned as the principaldeities for the idols generally. The writer of the Chronicles has alsoomitted to mention the nailing of the corpses to the wall of Beth-shean,but he states instead that "they fastened his skull in the temple of Dagon,"a fact which is passed over in the account before us. From this we may seehow both writers have restricted themselves to the principal points, orthose which appeared to them of the greatest importance (vid., Bertheauon 1Ch 10:10).

Keil-Delitzsch: 1Sa 31:11-13

When the inhabitants of Jabesh in Gilead heard this, all the brave men ofthe town set out to Beth-shean, took down the bodies of Saul and his sonsfrom the wall, brought them to Jabesh, and burned them there. "But theirbones they buried under the tamarisk at Jabesh, and fasted seven days," tomourn for the king their former deliverer (see 1Sa 11:1-15). These statements aregiven in a very condensed form in the Chronicles (1Sa 31:11, 1Sa 31:12). Not only isthe fact that "they went the whole night"omitted, as being of no essentialimportance to the general history; but the removal of the bodies from thetown-wall is also passed over, because their being fastened there had notbeen mentioned, and also the burning of the bodies. The reason for the lastomission is not to be sought for in the fact that the author of theChronicles regarded burning as ignominious, according to Lev 20:14; Lev 21:9,but because he did not see how to reconcile the burning of the bodies withthe burial of the bones. It was not the custom in Israel to burn the corpse, but to bury it in theground. The former was restricted to the worst criminals (see at Lev 20:14). Consequently the Chaldee interpreted the word "burnt"as relatingto the burning of spices, a custom which we meet with afterwards as aspecial honour shown to certain of the kings of Judah on the occasion oftheir burial (2Ch 16:14; 2Ch 21:19; Jer 34:5). But this is expressed by שׂרפה לו שׂרף , "to make a burning forhim,"whereas here it is stated distinctly that "they burnt them."Thereason for the burning of the bodies in the case of Saul and his sons is to besought for in the peculiarity of the circumstances; viz., partly in the factthat the bodies were mutilated by the removal of the heads, and therefore aregular burial of the dead was impossible, and partly in their anxiety lest, ifthe Philistines followed up their victory and came to Jabesh, they shoulddesecrate the bodies still further. But even this was not a complete burningto ashes, but merely a burning of the skin and flesh; so that the bones stillremained, and they were buried in the ground under a shady tree. Insteadof "under the (well-known) tamarisk"( eshel ), we have האלה תּחת (under the strong tree) in 1Ch 10:11. David afterwardshad them fetched away and buried in Saul's family grave at Zela, in theland of Benjamin (2Sa 21:11.). The seven days' fast kept by theJabeshites was a sign of public and general mourning on the part of theinhabitants of that town at the death of the king, who had once rescuedthem from the most abominable slavery.

In this ignominious fate of Saul there was manifested the righteousjudgment of God in consequence of the hardening of his heart. But the lovewhich the citizens of Jabesh displayed in their treatment of the corpses ofSaul and his sons, had reference not to the king as rejected by God, but tothe king as anointed with the Spirit of Jehovah, and was a practicalcondemnation, not of the divine judgment which had fallen upon Saul, butof the cruelty of the enemies of Israel and its anointed. For although Saulhad waged war almost incessantly against the Philistines, it is not knownthat in any one of his victories he had ever been guilty of such crueltiestowards the conquered and slaughtered foe as could justify this barbarousrevenge on the part of the uncircumcised upon his lifeless corpse.

rdrb rdrs rdrw30 rsp20

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 27:1--31:13

4. The end of Saul's reign chs 27-31

David's commitment to God resulted in his continuing to be God's instrument of blessing to the Israelites and His instrument of judgment to Israel's enemies. This was true in spite of David's failure to seek guidance from the Lord before moving back into Philistine territory. David's strength continued to grow as Saul's continued to wane. In these last chapters of 1 Samuel the writer moved back and forth first describing David's activities, and then Saul's, then David's, and then Saul's. This technique puts the fates of the two men in stark contrast side by side. Thus the book closes with the narrative contrast technique with which it opened in which the writer contrasted Samuel and Eli's sons.

Constable: 1Sa 31:1-13

The death of Saul ch. 31

The scene shifts back to Mt. Gilboa in the North. Saul's battle with the Philistines in this chapter may have been simultaneous with David's battle against the Amalekites in the previous one.

"Chapters 30 and 31 gain in poignancy and power if we regard their events as simultaneous. In the far south, David is anxious about his own and about spoil, while in the far north Saul and the Israelite army perish. . . . While David smites (hikkah) [fought,' 30:17] the Amalekites, and they flee (nus) [30:17], the Philistines smite (hikkah) [killed,' v. 2] Saul and his sons, and Israel flees (nus) [vv. 1, 7]."²⁹⁷

The account of Saul's death here differs from the one that the Amalekite messenger gave David later, which the writer recorded in 2 Samuel 1. This one is quite clearly the factual one (cf. 1 Chron. 10).²⁹⁸

Constable: 1Sa 31:1-6

The battle of Mt Gilboa 31:1-6

God had announced that Saul would deliver His people from the hand of the Philistines (9:16). However, Saul frustrated God's purpose by not following the Lord faithfully. Consequently the Philistines got the better of Saul and his soldiers (cf. Josh. 1:7-9). This battle took place in 1011 B.C., the last year of Saul's reign. The name of God does not appear in this chapter perhaps suggesting that He had now given up Saul to the consequences of his apostasy (cf. Rom. 1).

Jonathan, a faithful son and subject of the king, followed his father into battle. The death of this godly man because of his father's sins seems unfair as well as tragic, but God permitted it. David would replace Saul on the throne. Another son of Saul, Ish-bosheth, also known as Eshbaal, must not have been present in the battle (cf. 2 Sam. 2:8, 10, 12; 3:8, 14-15; 4:5, 8, 12; 1 Chron. 8:33).

David had been Saul's armorbearer before he had to flee from Saul's presence (16:21). Saul, probably fearing that the Philistines would torture and abuse him,²⁹⁹ asked his armorbearer to kill him, but the young man refused to do so, as David had when he had opportunity. Why this armorbearer feared to kill Saul is unclear. Perhaps he feared the disgrace that would have hounded him, or even death, for slaying the king, or perhaps, like David, he feared God and so would not kill the Lord's anointed. This insubordination, which had characterized Saul's conduct before Yahweh, led Saul to take his own life.

"Isn't it interesting, he's very concerned about his image with the enemy but shows little concern for his relationship with God whom he is about to meet?"³⁰⁰

Eli too died as a result of a battle with the Philistines. Some of his sons also died (4:17). Eli had served as Israel's high priest unfaithfully for 40 years when he died (4:18), and Saul had served as her king for about 40 years when he died (13:1). Eli fell off his seat and died (4:18), but Saul fell on his sword and died.³⁰¹ Both men were disappointments to God and His people.

Saul's armorbearer also committed suicide in battle, probably because if he had outlived the one whom he should have protected with his life, he could have been executed for dereliction of duty. The soldiers who went into battle with Saul also perished. The king not only died, but he took many of his own men down with him.

Constable: 1Sa 31:7-13

The aftermath of the battle 31:7-13

The other Israelite soldiers retreated when they heard that Saul and his sons had died. This left towns in the region open for Philistine seizure. Instead of driving the native inhabitants out of the land Saul had made it possible for them to drive the Israelites out and to reestablish themselves in Galilee (cf. Josh. 1:2-9).

The Philistines cut off Saul's head, as David had earlier cut off the head of Goliath, the Philistine champion (17:51). They hung it as a trophy in the temple of Dagon (1 Chron. 10:10). They circulated Saul's weapons and sent them on a tour of Philistine pagan temples before finally depositing them in the temple of Ashtaroth, their chief female deity. David had taken Goliath's head to Jerusalem, and he put his weapons in his own tent at least temporarily (17:54). The giant's sword was in the tabernacle at Nob when David went there (21:9). This book began with scenes from God's temple, but it ends with scenes in the temples of Israel's pagan enemies.³⁰² David's faith had brought Israel success, but Saul's disobedience had lost it.

The Philistines fastened Saul's decapitated corpse on the wall of their nearby town of Beth-shan. In the ancient Near East the treatment of a corpse was very significant. If people honored a person, they treated his corpse with care and gave it an honorable burial, but if they did not respect him, they treated his dead body with contempt. The Philistines showed great disrespect for Saul by hanging his dead body on the wall of Beth-shan. This town stood at the east end of the Jezreel Valley near where the battle had taken place. Contrast their respect for David in chapter 29.

However, the men of Jabesh-gilead rescued Saul's corpse from further humiliation, burned it, probably because the Philistines had abused it and perhaps to prevent disease,³⁰³ and buried the remaining bones. Jabesh-gilead lay about 13 miles east-southeast of Beth-shan. Saul had earlier rescued Jabesh-gilead from the Ammonites (ch. 11). Some of its inhabitants may have been Saul's blood relatives.³⁰⁴ The tamarisk tree under which the people buried Saul was very different from a royal tomb, but that kind of tree was a symbol of life since it was an evergreen. The writer may have wanted us to remember that earlier Saul had played the fool under another tamarisk in Gibeah (cf. 22:6). Later David honored Saul and Jonathan by digging up their bones and burying them more appropriately in their family tomb (2 Sam. 21:12-14). The seven-day fast also honored Saul but was much less than the honors granted other great leaders of Israel (cf. Num. 20:29; Deut. 34:8). The writer evidently recorded all these details to show the ignominy in which Saul died because he departed from the Lord.

This is how the life of Israel's first king, the man after the Israelites' own heart, ended (cf. 1 Chron. 10:13-14; Hos. 13:11). He was full of promise at his anointing having many natural qualities that could have contributed to a successful reign. Unfortunately he did not become a source of blessing to Israel and the world nor did God bless him personally. Instead he became a curse to Israel, the world, and himself. He did so because he failed to acknowledge Yahweh as the true king of Israel and because he failed to view himself as Yahweh's servant. His life teaches us that the key to blessing or cursing is one's trust and obedience to God.

"At the end . . . much remains to praise, much to blame, and much to wonder at."³⁰⁵

Note the differences between Saul's death and Jesus Christ's. Jesus was consistently trusting and obedient to His Father's will. He laid down His life as a sacrifice for others rather than taking it Himself. He spent the night before His death in prayer to His Father whereas Saul spent his last night with a medium. Jesus Christ blessed many through His death, even the whole human race, but Saul brought blessing to others through his death only because it cleared the way for someone better.

Chapters 21-31 contrast the rise of David and the fall of Saul. The reason for both was clearly the extent of their commitment to Yahweh. We can see their commitment in their responses to His revealed will.

The writer also developed the motif of the proper response to the Lord's anointed in this part of the book. David's respect for the priests and His seeking of God's will through them shows the proper attitude. Saul on the other hand slaughtered them, showing that he no longer cared about the worship of Yahweh, and sought guidance from the spiritual underworld. God spared people who acknowledged David as His anointed, and they became sources of fertility. Those who opposed David suffered God's curse and died.

Guzik: 1Sa 31:1-13 - The Death of Saul and His Sons

1 Samuel 31 - The Death of Saul and His Sons

A. King Saul and his sons die in battle.

1. (1) The battle turns against Israel.

Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount Gilboa.

a. So the Philistines fought against Israel: The Philistines had attacked deep into Israeli territory (1 Samuel 28:4), and Saul's army assembled and prepared for battle at Mount Gilboa (1 Samuel 28:4). Because of his deep rebellion against the LORD, Saul was not ready for battle: When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly (1 Samuel 28:5).

i. Instead of taking his fears to the LORD, Saul made things even worse by seeking God's voice through a spirit medium. Strangely, God did speak to Saul, but God spoke words of judgment to Saul through an unusual appearance of the prophet Samuel. Samuel told Saul that he and his sons would die the next day (1 Samuel 28:19). 1 Samuel 31:1 is the next day.

ii. The Philistines fought against Israel, and David wanted to be part of this group of Philistines (1 Samuel 29:2, 8). It was the LORD's mercy that did not allow David to take up with these enemies of the LORD.

b. The men of Israel fled from before the Philistines, and fell slain on Mount Gilboa: Gilboa was the location of the Israeli army camp (1 Samuel 28:4), so the battle has turned so badly for Israel that they are in full retreat, back to their own camp.

2. (2) The death of Saul's sons.

Then the Philistines followed hard after Saul and his sons. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons.

a. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul's sons: Tragically, Saul's sons are affected in the judgment of God against their father Saul.

i. The brave and worthy Jonathan dies as we might expect him to - loyally fighting for his God, his country, and his father the king unto the very end.

b. Their death was tragic, yet important in God's plan. In taking the logical heirs to Saul's throne, God cleared the way for David to become the next king of Israel. We know that if Jonathan had survived, he would have gladly yielded the throne to David (1 Samuel 18:1-4). But the same could not be said of Saul's other sons, so God was merciful to the nation and to David in taking Saul's sons in battle. God was also merciful to Jonathan, sparing him the ordeal of having to side with David against his own brothers.

i. "There was also a special providence of God in taking away Jonathan, (who of all Saul's sons seems to have been the fairest for the crown,) for the preventing divisions, which have happened amongst the people concerning the successor; David's way to the crown being by this means made the more clear." (Poole <biblio.htm>)

ii. As it was, David had to deal with Ishbosheth, the one surviving son of Saul before taking the undisputed throne of Israel (2 Samuel 2:8 through 4:12).

3. (3-6) The tragic end of King Saul.

The battle became fierce against Saul. The archers hit him, and he was severely wounded by the archers. Then Saul said to his armorbearer, "Draw your sword, and thrust me through with it, lest these uncircumcised men come and thrust me through and abuse me." But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it. And when his armorbearer saw that Saul was dead, he also fell on his sword, and died with him. So Saul, his three sons, his armorbearer, and all his men died together that same day.

a. The battle became intense against Saul: Saul, struck by many arrows and severely wounded, knew the battle was completely lost. He pleads with his armorbearer to kill him, and when he will not, Saul kills himself (Saul took a sword and fell on it).

i. "The flower of his army lay strewn around him; the chivalry of Israel was quenched in rivers of blood. Then, leaving all others, the Philistines concentrated their attack on that lordly figure which towered amid the fugitives, the royal crown on the helmet, the royal bracelet flashing on his arm." (Meyer <Meyer.htm>)

ii. In the way most people think of suicide, Saul's death was not suicide. Clarke explains well: "He was to all appearance mortally wounded, when he begged his armourbearer to extinguish the remaining spark of life . . . though this wound accelerated his death, yet it could not be properly the cause of it, as he was mortally wounded before, and did it on the conviction that he could not survive."

iii. Yet, how does God feel about suicide? It is sin; it is the sin of self-murder. Yet, we are wrong if we regard it as the unforgivable sin, and anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

iv. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan)

b. As sad as anything is in this account, sad is the absence of any kind of sorrow or repentance or crying out to God at all on Saul's part. He was told the previous day that he would die (1 Samuel 28:19), yet he does not seem to have prepared his soul to meet God in any way.

i. The events of this chapter happened some 20 years after Saul first heard the announcement of judgment against him from the prophet Samuel. Perhaps Saul thought that time was on his side, because God's announced judgment did not happen immediately. But time was against him, because in the 20 years since, his heart became more hard against God.

ii. At the end of his life, Saul had become so hardened in sin that he did not want to repent. Many people put off getting right with God until a later time, assuming they will still want to get right with God then. But that is a dangerous, dangerous assumption, because repentance is a gift from God, and if it is here today it should be received today.

iii. "It is a very solemn thought! No career could begin with fairer, brighter prospects than Saul had, and none could close in more absolute midnight of despair; and yet such a fate may befall us, unless we watch, and pray, and walk humbly with our God." (Meyer <Meyer.htm>)

c. In 2 Samuel 1:4-10, an Amalekite came to David with the report that Saul had died in battle, and that he had actually delivered the death-blow to Saul. Does the Amalekite's statement contradict this passage, where it seems Saul killed himself? It may be that Saul fell on his sword, and life still lingered in him, so he asked this Amalekite to finish him off. Or it may be that the Amalekite simply lied, and was the first one to come upon Saul's dead body, and that he told David that he killed him because he thought David would be pleased and he would be rewarded.

B. Aftermath of the Philistine's victorious battle.

1. (7) A significant defeat for Israel.

And when the men of Israel who were on the other side of the valley, and those who were on the other side of the Jordan, saw that the men of Israel had fled and that Saul and his sons were dead, they forsook the cities and fled; and the Philistines came and dwelt in them.

a. They forsook the cities and fled; and the Philistines came and dwelt in them: The victory of the Philistines was so complete that even those on the other side of the Jordan fled in terror before the Philistines. With the Philistine army occupying territory on the other side of the Jordan, they have cut Israel in half, drawing a line from west to east. The rest of the nation is ripe for total conquest by the Philistines.

i. As the Philistines routed the land, Jonathan had a five-year-old son named Mephibosheth who was injured and left lame as he fled (2 Samuel 4:4). King David's later kindness to Mephibosheth is one of the more touching stories of David's life (2 Samuel 9:1-13).

b. This great defeat came when God's people saw that the men of Israel had fled and that Saul and his sons were dead. When the leader (King Saul) was struck, it spread panic among God's people. Jesus knew this same principle would be used against His own disciples: Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.'" (Mark 14:27)

i. In Jesus' case, He knew that after the glory of His triumph on the cross and over death at the empty tomb, the disciples would once again be gathered unto Him. But this isn't always the case today when a leader of God's work falls. Ideally, people would look to the LORD instead of stumbling themselves over a leader's fall, but this doesn't always happen.

c. Saul's sin, hardened rebellion, and eventual ruin affected far more than himself and even his immediate family. It literally endangered the entire nation of Israel.

i. This shows why leaders have a higher responsibility, because their fall can endanger many more people than the fall of someone who is not a leader. This is why the New Testament openly preaches a higher standard for leaders, even saying they should be blameless for just cause before the world and God's people (1 Timothy 3:2, Titus 1:6).

2. (8-10) The Philistines disgrace the corpses of King Saul and his sons.

So it happened the next day, when the Philistines came to strip the slain, that they found Saul and his three sons fallen on Mount Gilboa. And they cut off his head and stripped off his armor, and sent word throughout the land of the Philistines, to proclaim it in the temple of their idols and among the people. Then they put his armor in the temple of the Ashtoreths, and they fastened his body to the wall of Beth Shan.

a. Saul's tragic death gave opportunity for the enemies of the LORD to disgrace His name. First, they gave the ultimate insult to Saul; in that culture, to have your dead body treated this way was considered a fate worse than death itself. Second, Saul's death was used to glorify pagan gods and to mock the living God (to proclaim it in the temple of their idols and among the people).

b. They fastened his body to the wall of Beth Shan: You can go to the ruins of Beth Shan today, as the foundations to the city sit high on a hill overlooking the Roman ruins destroyed in an earthquake. It was high on that hill that the Philistines hung the decapitated corpse of King Saul in the ultimate humiliation.

3. (11-13) The valiant men of Jabesh Gilead end the disgrace of Saul and his sons.

Now when the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul, all the valiant men arose and traveled all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and burned them there. Then they took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days.

a. All the valiant men arose: In a time of disgrace, loss, and tragedy like this, God still has His valiant men to do His work. The men of Jabesh Gilead took down the bodies of Saul and his sons from their place of humiliation and gave them a proper burial.

i. Glory to God, He always has His valiant men! When one servant passes the scene, another arises to take his place. If Saul is gone, God raises up a David. If the army of Israel is utterly routed, God still has His valiant men. God's work is bigger than any man, or any group of people.

b. The inhabitants of Jabesh Gilead are also recognized for their gratitude. Many years before, Saul delivered their city from the Ammonites (1 Samuel 11:1-11), and they repay the kindness God showed them from the hand of Saul. Upon taking the throne, David rightly thanked these valiant men for their kindness to the memory of Saul, Jonathan, and Saul's other sons (2 Samuel 2:4-7).

c. When David heard of Saul's death, he did not rejoice. In fact, he mourned and composed a song in honor of Saul and Jonathan (The Song of the Bow, 2 Samuel 1:11-27). In spite of all that Saul did against David, David spoke well of Saul after his death.

i. David called Saul the beauty of Israel (2 Samuel 1:19).

ii. David wanted no one to rejoice in Saul's death (2 Samuel 1:20).

iii. David wanted everyone to mourn, even the mountains and fields (2 Samuel 1:21).

iv. David praised Saul as a mighty warrior (2 Samuel 1:22-23).

v. David complimented the personality and loyalty of Saul (2 Samuel 1:23).

vi. David called Israel to mourning, and called on others to praise Saul for the good he did for Israel (2 Samuel 1:24).

d. How did David keep his heart free from bitterness, and keep himself in a place where he could speak so wonderfully about a man who had hurt him so much?

i. David chose to trust in the power and authority of God. He chose to believe that God was in control and must have a purpose even for terrible things that He allows to happen. Many, many times we can only see the good in retrospect. If you can't see the good in something terrible that has happened to you, you must simply trust that it is there, and it will be revealed in time.

ii. David chose to "let it go." He chose not to hold on to bitterness and hurt. David had two great opportunities to kill Saul, and "let him go" each time. David's "Song of the Bow" in 2 Samuel 1 shows that this attitude was in his heart, not only in his actions. David could have murdered Saul in his heart a thousand times over, but never doing it in his actions. His heart in the Song of the Bow shows that he didn't even murder Saul in his heart; he "let him go" there also. To do this, David must have kept a short account of the wrongs Saul did to him.

iii. David chose to think the best about Saul. He couldn't have spontaneously said the things he said about Saul in the Song of the Bow unless they had been in his heart and mind before that. One of the characteristics of love in 1 Corinthians 13 is Love thinks no evil.

iv. David chose to remember that God had forgiven him. David heard the news of Saul's death and sang the "Song of the Bow" when he was in Ziklag (2 Samuel 1:1). The city was still filled with burned rubble that was the indirect result of David's backsliding and sin. David had just come from a time when the LORD had graciously forgiven him - how could he not show a gracious heart towards Saul's memory.

v. David chose to keep doing these things. Many people can set their heart right for a moment, but it is quickly lost. Whenever that happened to David, he put his heart back in the right place quickly.

e. Choosing this kind of heart showed David to be a true "Man after God's Own Heart." It showed that the years in the wilderness, escaping Saul, really were years when God trained him to be a king, and a king after God's own heart. David would never follow in the same tragic footsteps as King Saul.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Garis Besar)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Pendahuluan Kitab)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 31 (Pendahuluan Pasal)

Overview

1Sa 31:1, Saul, having lost his army, and his sons slain, he and his armour-bearer kill themselves; 1Sa 31:7, The Philistines possess the forsaken towns of the Israelites; 1Sa 31:8, They triumph over the dead carcases; 1Sa 31:11, They of Jabesh-gilead recovering the dead bodies by night, burn them at Jabesh, and mournfully bury their bones.

Poole: 1 Samuel (Pendahuluan Kitab)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 31 (Pendahuluan Pasal)

SAMUEL CHAPTER 31

The Israelites are smitten by the Philistines: Saul’ s sons are slain: Saul is wounded: he falleth on his own sword; as doth his armour-bearer, 1Sa 31:1-6 . The rest flee; and the Philistines possess their towns, and triumph over the dead carcasses, 1Sa 31:7-10 . They of Jabesh-Gilead by might take down the bodies of Saul and of his sons, and burn them; and mournfully bury their bones, 1Sa 31:11-13 .

MHCC: 1 Samuel (Pendahuluan Kitab)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 31 (Pendahuluan Pasal)

(1Sa 31:1-7) Saul's defeat and death.

(1Sa 31:8-13) Saul's body rescued by the men of Jabesh-gilead.

Matthew Henry: 1 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 31 (Pendahuluan Pasal)

In the foregoing chapter we had David conquering, yea, more than a conqueror. In this chapter we have Saul conquered and worse than a captive. Providence ordered it that both these things should be doing just at the same time. The very same day; perhaps, that David was triumphing over the Amalekites, were the Philistines triumphing over Saul. One is set over against the other, that men may see what comes of trusting in God and what comes of forsaking him. We left Saul ready to engage the Philistines, with a shaking hand and an aching heart, having had his doom read him from hell, which he would not regard when it was read him from heaven. Let us now see what becomes of him. Here is, I. His army routed (1Sa 31:1). II. His three sons slain (1Sa 31:2). III. Himself wounded (1Sa 31:3), and slain by his own hand (1Sa 31:4). The death of his armour-bearer (1Sa 31:5) and all his men (1Sa 31:6). IV. His country possessed by the Philistines (1Sa 31:7). His camp plundered, and his dead body deserted (1Sa 31:8). His fall triumphed in (1Sa 31:9). His body publicly exposed (1Sa 31:10) and with difficulty rescued by the men of Jabesh-Gilead (1Sa 31:11-13). Thus fell the man that was rejected of God.

Constable: 1 Samuel (Pendahuluan Kitab)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Garis Besar)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Pendahuluan Kitab)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 31 (Pendahuluan Pasal)

INTRODUCTION TO FIRST SAMUEL 31

This chapter gives an account of the battle between the Philistines and the Israelites, which had been preparing for, and the issue of it; in which Saul, his three sons, and his servants, were slain, upon which his army fled, and several of his cities were taken, 1Sa 31:1; what the Philistines did with his body and his armour, 1Sa 31:8; the former of which, together with the bodies of his sons, the men of Jabeshgilead rescued, and burnt them, and buried their bones under a tree at Jabesh, expressing great sorrow and concern, 1Sa 31:11.