Read 1 Samuel 15:1-23

There seems a popular idea today, if people acknowledge God’s existence, that God will weigh our good and bad deeds on a scale and let us in the pearly gates if the good outweighs the bad. Perhaps from vague memories of studying Ancient Egypt in Social Studies.

Unfortunately for this popular idea, it is wrong. God desires obedience, not sacrifice. He wants us to obey him, not our own desires. That truth, however unpalatable, fell on the Amalekites and on Saul in our passage. The consequences for disobedience are judgement, either on ourselves or on someone righteous in our place.

After rendering the judgement from history, the first book of Samuel picks up in chapter 15 with the story of Saul once again. This time, however, Saul will start to become a minor character. The reason is for his disobedience of God’s commands.

God spoke to Saul through Samuel and commanded him to devote the Amalekites to destruction; everything and everyone wiped out completely (vv.1-3). This was due to their mistreatment of God’s People (and thus, God) when Israel left Egypt, which was indicative of their sinful culture. Like all individuals and cultures which disobey God, judgement is the inevitable end.

Saul dutifully assembled a strong military force and attacked the Amalekites. The Kenites, who at that point were living in the area, were given permission to leave since they had been good to Israel. Then, Israel attacked Amalek (vv.4-7).

But all was not well. Saul captured their king and brought judgement on the Amalekites, but spared their king and the best of the flocks (vv.8-9). Only what they disliked was destroyed. This was disobedience to God, idolatry, and it was unbelief in God’s ability to see them act!

Of course, God did see them. God told Samuel “I regret that I have made Saul king” (v.11) as a result, not because God changes his mind or exerts no control over events, but because when we act in sinful ways we experience God’s grief over sin. This verse reminds us that God is eternally grieved by sin and lack of obedience. It should lead us to anger and sorrow, as it did Samuel (v.11).

While Saul was strolling back to Israel feeling great about himself, Samuel went out the next morning to meet and confront him (v.12). To Saul’s claim that he had obeyed God, Samuel asked “What then is this bleating of the sheep in my ears and the lowing of the oxen that I hear?” (vv.13-14)

Saul responded that the best of the animals were kept for God, and the rest destroyed (v.15). This motive was questionable, since the Israelites offering these thank offerings would get to share in eating the food.

Samuel then addressed Saul based on God’s words to him the previous night, pointing out that ultimately God had put him in his position, and yet Saul had not listened to God (vv.16-19). Saul again claimed obedience, having only brought the king home alive along with some animals to sacrifice to God (vv.20-21).

So Samuel spoke to Saul a third time, asking rhetorically if God has “as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD?” (v.22). For God, “to obey is better than sacrifice, and to listen than the fat of rams” (v.22).

As far as God is concerned, rebellion against his commands is as evil as witchcraft, and arrogantly presuming to modify God’s commands is idolatry, since it places yourself in the position of God. For these reasons, God rejected Saul as king (v.23).

There were two peoples facing judgement in this passage, Saul and the Amalekites. Both were idolaters and disobeyed God’s commands. While the idea of wiping out an entire people jars us today, and encourages some unbelievers to reject God in self-righteous indignation, we should not do the same. Everyone is guilty and has fallen short of God’s glory. All deserve judgement.

Though Christ’s arrival announced the year of God’s favour, it also announced “the day of vengeance of our God” (Isaiah 61:1-3, Luke 4:18-19). Some nations who disobey God experience God’s judgement now as a foretaste of the great judgement to come. Likewise, churches which remake God’s laws to suit them are liable to find the same judgement falling upon themselves. We must take sin and obedience seriously, and not rewrite God’s words to suit our preferences.

While we expect judgement for God’s enemies, let us not do so with pride. Instead, let us remember we too are people of unclean lips (Isaiah 6) whose righteousness is like filthy rags (Isaiah 64:6). Thankfully, we find that in Jesus who lived perfectly obediently and took the judgement of God on himself for us. We are not better, just forgiven.

Instead, God’s holiness, his coming judgement, and our forgiveness in Christ should encourage us to snatch others from the fire, through proclaiming the Gospel, and living obediently according to God’s Will. Because it is better to obey than to sacrifice.

Read 1 Samuel 14:47-52

There is a saying thrown about loosely today that somebody should adopt the latest “societal movement” invented in the last five minutes because you do not want to end up on “the wrong side of history.” The idea is that history, usually written by the people with biases sympathetic to those social changes, will cast a negative verdict on you for standing in its way.

1 Samuel 14 ends with an interesting verdict on Saul’s reign. Despite Saul’s blatant folly and his lack of faithfulness to God and God’s commands, the text issues a positive verdict from history. Yet there is only one verdict which truly matters; God’s. This passage reminds us not to be too focused on the present day’s historical verdict, because the ultimate verdict of history will be issued by God.

1 Samuel 13 and 14 paint Saul in a less than flattering light. Saul was impatient to wait on God and his appointed messenger, Samuel, and so showed his lack of faithfulness to God and the covenant between God and his people by unlawfully sacrificing an animal. Saul was more concerned with the deserting army than with obedience to God. Saul ended up losing God’s favour, and losing his family line’s claim to Israel’s throne.

Then in chapter 14, Saul’s son Jonathan effectively shows up Saul by modelling the trust and dependence on God that comes from a living faith. Through Jonathan, God defeated the Philistines and caused a great victory. But Saul’s foolish vows and acts did his best to snatch defeat from the jaws of victory, and led to his authority being undermined among the people.

By the standards of God, Saul was a failure. He failed to lead the people toward God. He failed to show trust and reliance on God. He failed to obey and listen to God.

And yet, verses 47 to 52 offer a different assessment of Saul. Saul is described as fighting enemies on all sides, and “Wherever he turned he routed them” (v.47). Where the previous verses talked of Saul as a fool, who sat on his hands waiting for a sign rather than trusting God and going forth, here the passage states “he did valiantly and struck the Amalekites and delivered Israel out of the hands of those who plundered them” (v.48).

This is a very different verdict to the previous verses. Surprisingly so, even. This is the verdict of history, which looks back with rose-tinted glasses and sees Saul as the king when Israel finally began throwing off many of the enemies who had caused them trouble for hundreds of years. A good military man.

Nor was Saul’s homelife a wreck, according to history. Saul had three sons, Jonathan, Ishvi, and Malchi-shua; and two daughters, Merab and Michal (v.49). He had a wife, “Ahinoam the daughter of Ahimaaz” (v.50). His uncle, Abner, commanded his army (vv.50-51). Saul did not leave a trail of broken marriages and abandoned children. By history’s measure, he was a good family man.

While verses 45 and 46 would suggest that Saul was fatally undermined by his threat to kill Jonathan for unknowingly violating a vow, the verdict of history said otherwise. “There was hard fighting against the Philistines all the days of Saul. And when Saul saw any strong man, or any valiant man, he attached him to himself” (v.52).

There were plenty of fights against the Philistines, and Saul built a military force of valiant men to follow him. He was an expert recruiter. He built the administrative core needed to transition Israel to a kingship-led state. He was a good institutional man.

But where was God in all of this? Where was the evidence of his piety or of his service of God? Where is the evidence of his faithful worship of God? None of this is mentioned. It stands absent in the verdict of history.

The truth is, Saul was on the wrong side of God. He may have done things which from a worldly and historical perspective were successful, but from the eternal perspective were they really of value?

The truth is, they were not. Not for Saul, and not for us either. As Jesus said, “what does it profit a man to gain the whole world and forfeit his soul?” (v.36). We may be on “the right side of history” for a time, as Saul was, but if it is not accompanied by a saving relationship with God, we are on the wrong side of God, and that is for eternity.

History can only look on the outside, it cannot judge the secrets of the heart of men. Only God can do that. Ultimately, it is what is on the inside that counts, not the outside.

Saul was a good institutional man, a good family man, and a good military man. He accomplished much which is worthy of respect. But he failed in the most important thing. He failed to trust and obey God.

Better to be on the right side of God, than the right side of history.

Read 1 Samuel 14:24-46

One of the Shakespearean plays I studied at school was King Lear, which is a tragedy of a king who divided his kingdom between two of his daughters, and then loses everything because of their mistreatment of him. Ironically, his fool is wise while the king is a fool. King Lear ends up dying, grieved and stripped of everything.

This play came to mind because this passage focuses on foolish King Saul and his foolish actions, this time in making foolish vows. Ironically, his son who will be denied the kingship because of Saul’s past acts is a better example of a king than Saul is. In the end Saul’s foolish acts and pseudo-religious cloaking of his actions place him off-side with God, and his credibility with his people undermined. This reminds us that repentance for sin is more important than outward religious practice.

In the previous verses we saw how God saved Israel through the faith of Saul’s son, Jonathan, who trusted God to use him if God wished. While verse 23 ended on a high note, verse 24 begins with a low note – God’s people were hard pressed. In a pseudo-religious attempt to improve things, Saul placed a curse on any troops who ate before dinner (v.24). He made it worse.

Sure enough, Saul’s hungry troops came across a forest brimming with honey, and had to struggle their way through (vv.25-6) which eventually led to physical and military exhaustion (v.31).

Unlike the soldiers of Saul who heard his foolish oath, Jonathan enjoyed the refreshment that fresh honey brings (vv.27-8). When the soldiers near him advised Jonathan of Saul’s oath, Jonathan wisely noted how Saul’s actions had “troubled the land” because it made things harder for the troops to fight on an empty stomach and reduced the defeat the Philistines suffered (vv.29-30). Saul asked more than God required.

Because of Saul’s foolishness, the troops were famished. As a result, they fell on the spoils of their victory, and killed the cattle and sheep for food which they ate without draining the blood (v.32). This was a violation of the Law, which banned consuming blood since it represented the life of a being (Lev. 17:10-14).

Sensing a chance to display religious piety, Saul sprang into action, scolding the Israelites and demanding they kill them properly (vv.33-4). Then he made an altar with (presumably) the rock which he provided them to use (v.35).

Thinking things were now sweet with God, Saul questionably suggested attacking the Philistines by night to gain more plunder (v.36). As if exhaustion and plunder had led to good results so far. After a half-hearted response, a priest suggested checking with God (v.36). But God refused to speak to Saul, showing the religious spectacle was just pomp and ceremony (v.37).

The scene was set for another foolish oath. Saul presumed the problem was sinners in the camp, so vowed to kill them, even if it was his son Jonathan (vv.38-9). The people were speechless. For some reason, he separated himself and Jonathan from the rest of Israel, only to find the lots fell on them, not Israel (vv.40-41). Then it fell on Jonathan, hero of the hour! (v.42). Jonathan straightforwardly acknowledged his acts, and Saul threatened to kill him right then (vv.43-4).

Ultimately the lots were one of God’s ways of communicating, but this does not mean that God wanted Jonathan killed. After all, Jonathan in this chapter is the ideal Saul fails to live up to. Rather, we should perhaps see this as God’s judgement on Saul for his outward religious show. Really, he was to blame. But the lots fell on the wise and faithful son. It showed Saul as the wrongdoer because of his rash vow, now poised to kill his faithful son.

But the people intervened, sparing Jonathan, and wrecking Saul’s credibility completely (v.45). Everyone went home. The Philistines did too, instead of being utterly destroyed, because of a foolish king (v.46).

This passage shows us clearly the folly of outward religious acts when your heart is not repentant. While Saul’s every act seemed pious, it put unbiblical burdens on God’s people, tempted them into sin, and made his faithful son an unintentional oathbreaker.

What God wants from us is not outward acts, but inward repentance that leads to faithful following and deeds.

Note also in this chapter that Jonathan looks more like kingly material than his father. Yet he would never inherit because of Saul’s folly and God’s judgement on his house. While this offends our modern self-actualising instincts, Jonathan does not seem worried like we are. 

Perhaps we should focus less on our own self-advancement and more on serving God with our gifts, even if we never reach the lofty earthly heights the world says we should aim for.

True wisdom is not found in religious playacting, but in fearing God, repenting of our sins, and moving forward in faith and the forgiveness that comes to us through Christ’s atoning death on the Cross.

Read 1 Samuel 14:1-23

The Bible likes to offer contrasts as a way of teaching us about following God. Jesus told the parable of the wise and foolish men and their building locations. The Disciples are contrasted in the Gospels with their Spirit-filled boldness in Acts. The wise man and the fool are frequently contrasted in the Proverbs.

1 Samuel 14 shows us a contrast, this time between father and son. Saul foolishly offered sacrifices that were not his to offer, and lost his kingdom. Saul, abandoned by Samuel, associated with priests abandoned by God. Jonathan’s son meanwhile stepped out in faith to strike a blow against the Philistines. His example reminds us that God is able to accomplish the impossible.

When Saul offered the sacrifice which only a priest should offer, he lost God’s favour. The end of chapter 13 left Saul and Jonathan largely alone, surrounded, with only a small number of troops. Meanwhile, the Philistine horde were tightening their grip on the uppity Israelites who had dared to attack them. Of their army, only Saul and his son Jonathan had proper military equipment.

Not surprisingly, Saul cut a sad and foolish figure. By contrast, Jonathan was energetic. Taking his armour bearer into his confidence, he suggested attacking the Philistine garrison. Perhaps sensing Saul’s inaction and hesitance, the author tells us he did not inform his father (v.1). Better to beg forgiveness than ask permission.

Jonathan is ready to strike a blow against the enemy. Saul is sitting in a cave (or under a tree, the Hebrew is unclear), moping about and wondering what to do (v.2). Besides his six hundred soldiers, he had gathered to himself Ahijah, who was the nephew of Ichabod (the glory has departed), son of Phinehas, son of Eli (v.3). A rejected king, hanging around with rejected priests.

Finally, a little topography. Saul’s camp and the Philistine camp were on hills separated by a ravine, on crags named Bozez (slippery) and Seneh (thorny; vv.4-5). Not exactly the best choice of attack route. Most sane people would not bother.

But out of the impossible, God achieves wonders. Jonathan faithfully expressed to his armour bearer “Come, let us go over to the garrison of these uncircumcised. It may be that the Lord will work for us, for nothing can hinder the Lord from saving by many or by few” (v.6). There is faith! God can do wonders, he may do wonders through us, but he can’t work wonders unless we are there for him to use.

His faithful armour bearer beside (v.7), Jonathan showed himself to the Philistines and took their taunting as an invitation to attack, trusting that if God was on their side he would put the right words in the Philistine mouths (vv.8-12).

Sure enough, Jonathan and companion climbed the impassable route and attacked the Philistines before they knew what had hit (v.13). All of a sudden there were twenty dead, and the rest of the garrison in a panic sent by God (vv.14-15).

Meanwhile back at Saul’s HQ, the rout was noticed (v.16). After counting heads, they realised Jonathan and his armour bearer were gone (v.17). Yet there was no action, only foolish inaction. Saul calls for the Ark of the Covenant to come, so some ritual could be performed to reveal the way (v.18). When no answer came, Saul put a stop to the rituals (v.19). Apparently he could not see God “speaking” clearly on the hill across.

Eventually as the madness grew madder, Saul and his six hundred took up arms and belatedly joined the fight, as the Philistines joined Midianites in slaughtering each other (v.20). Suddenly, Israelites who were “loyal subjects” of the Philistines and those that hid themselves away found courage to fight (vv.21-2).

Thus on that day, using a faithful instrument named Jonathan and his armour bearer, “the LORD saved Israel that day” (v.23). A man who stepped out in faith thinking that perhaps God would save through him, rather than sitting around like his foolish father.

Jonathan’s example demonstrates to us that we do not need to have all the answers before we step out in faith. Perhaps like me you like to plan and prepare, and that is good sometimes, but not when it paralyses and brings inaction. Jonathan recognised that God could save by many or by few, because God is God. 

We can step out in faith for the sake of the gospel too, and perhaps God may use us to bring salvation and advance his Kingdom here on earth. Even if it is just us against the world! It’s not a fair fight, for we are on God’s side.

We should not sit around moping, wondering what to do because the world has opposed us. Instead, like Jonathan, the hour calls for bold commitment to God; in witness, in ministry, in mission, in mercy, and in our fight against sin in our lives, for the sake of God’s glory. “It may be that the LORD will work for us”.

Read 1 Samuel 13

Sometimes in life someone starts out well, and looks suitable to the job. Unfortunately, after a while, they make a mistake. Maybe one that seems little, but it has big consequences. Through that, they show their unsuitability for the role.

In this passage, Saul demonstrated his unsuitability as King over Israel. While Saul started out in tentative obedience to God’s commands, his unlawful sacrifice showed he was unable to obey God even in trying times, and another would have to be sought. His disobedience led to dire straits for Israel, one which God would dig Israel out of, just as God has dug us out of our own dire straits.

The passage begins with an unusual reference to Saul having “lived for one year and then became king” (v.1) which has resulted in a lot of spilt ink trying to work out what happened. One possible suggestion is to understand verse one as saying that a year after Saul’s anointing, two years of events occurred in this and the two following chapters, which was the period in which Saul was legitimately king before being rejected by God.

Saul was finally going to take action against the Philistines, who had been a thorn in Israel’s side for a good hundred years. Saul established a small standing army, led by himself and his son Jonathan, and dismissed the “citizen militia” to their homes (v.2). Following this, Jonathan and his regiment attacked a Philistine garrison at Geba (v.3).

The Philistines noticed this attack, and roused themselves for battle. Saul himself called for mobilisation at Gilgal (vv.3-4). The Philistine response was a massive military force designed to crush Israel once and for all (v.5).

Seeing this horde amass, Israel fled and hid in caves or across the Jordan (vv.6-7). Saul and his soldiers were abandoned.

Saul waited with his forces for seven days at Gilgal until Samuel arrived (v.8, cf. 10:8). This must have been a very long seven days, as a Philistine horde approached and his forces started to slip away in fear. 

From an earthly perspective we can sympathise with Saul, but this trial was a test of his faith in God. The response of faith was to wait and trust in God, the same God who had littered Israel’s history with deliverances.

Unfortunately, Saul failed the test and took matters into his own hands when he “offered the burnt offering” (v.9) to God which only a priest (like Samuel) could offer. Immediately, Samuel appeared on the horizon (v.10). Samuel collared Saul and asked “What have you done?” (v.11).

The response reeked of cloaking his sin in religious fervour and blame shifting to Samuel for being late to work (vv.11-12).

Unfortunately, Saul’s acts were roundly condemned by Samuel. He had acted foolishly, disobeying God’s clear commands, and demonstrated his character (v.13). He had failed the kingly grade by not leading under God’s direction. God would seek “a man after his own heart” to replace Saul’s dynasty (v.14). Samuel upped and left, apparently leaving no guidance (v.15).

Saul left with his men to Gibeah, finding only six hundred left (v.15). Meanwhile the Philistines encamped at Michmash, with three companies detailed to subdue Israel’s population (vv.16-18).

The Philistines had tightened their grip, reducing Israel to serfdom. Blacksmiths who could forge weapons were removed from Israel (v.19). Any Israelites needing a replacement tool had to head to a Philistine town, where they paid a hefty fee (vv.20-21).

So Saul and his son Jonathan, and the pitiful remnants of the Israelite army, were encamped at the garrison of Geba, cut off from the rest of Israel by a massive Philistine army. Only Saul and Jonathan had a sword or spear, the rest of their forces reduced to makeshift weapons (v.22). And the Philistines were on the move (v.23). 

A good thing God would still intervene.

This passage shows us the importance of obeying God’s Word. A good attempt, or something looking generally like the standard might pass in a class, but not when it comes to God. Our obedience must be perfect, exact, entire, and complete. Obeying God’s Word is obeying God. Even if it means (spiritual) conflict with the world.

While we can sympathise with Saul’s position, and even in times of distress compromise on God’s commands or adjust them to pragmatically suit the situation, this is not an excuse. Not even when it seems like God is running late, by our timing.

Worse still, disobeying God’s Word leads us away from the very means by which God leads us. Samuel was left without any guidance from Samuel, because of his disobedience. When we refuse to follow God’s Word, we are just as foolish as he was, stumbling around in the darkness.

Thankfully, while we find ourselves in dire straits, with enemies surrounding us and no strength in ourselves, God found a man after his own heart to rescue us. Jesus passed the grade that Saul failed, and sacrificed his life to save ours.

Read 1 Samuel 12

Inevitably leaders move on. Either events force them to move on, a replacement steps forward, or it is time for them to step back. This is true in the church, business, charities, and government. None of us lead forever.

The anointing of Saul as king meant the end of one age of leadership, and the start of another. Samuel, as the last of Israel’s judges, was stepping down from leadership as Saul stepped up as Israel’s first king. In this speech, Samuel reminded Israel of their obligations, Israel responded with forgiveness for their past sins, and they received an assurance of God’s promises and Samuel’s help as a mediator.

After Saul’s leadership of Israel to victory over Ammon, Samuel and the people renewed the vows of obedience they had made to Saul as the king God had given them. At the same time, it was appropriate for Samuel to take a step into the background.

Samuel began by reminding them that he had bent to their wishes and appointed a king, despite his previous counsel against this (vv.1-2). He also defended his ministry among them, reminding them that he had not enriched himself at their expense, and asking them to witness before God that this was true (vv.3-5). Samuel knew that people often come to resent their leaders, because they start to act corruptly.

The reason for this was not to ensure a good telling for Samuel in the history books, but because Samuel wanted it clear that Israel’s request for a king was sinful. Calling on God as witness, Samuel reminded Israel of God’s goodness to Israel from the days of Moses in Egypt (vv.6-8).

Despite this, Israel had sinned and forgotten God’s goodness, and so endured times of discipline for their unfaithfulness to God’s covenant, as we read in Judges (vv.9-11). Most recently, Nahash king of Ammon had loomed as a threat over them, and had apparently been the prompt to have a king to unite around (v.12). 

Since it was similarly sinful behaviour that meant God sent Nahash to attack Israel, it becomes clear in the text that Saul’s appointment as king was a form of judgement by God on Israel (v.13)!

The message for Israel was clear. They needed to repent. Even though sin had led them to that place, if they were faithful to God through fearing, obeying, and serving him, all would go well (v.14). If not, trouble would come for them and their king (v.15).

To demonstrate these were not empty words, Samuel called on God to send unseasonable thunder and rain (it was wheat harvest season, no rain was usually forecast) to show these threats were real (vv.16-18).

The terrified people called on Samuel to intercede for them, “for we have added to all our sins this evil, to ask for ourselves a king” (v.19). The act of God led directly to a confession of sin, and a request for someone to mediate with God.

To this, Samuel offered them grace. He told them not to be afraid (v.20), and instead to repent and follow God “with all your heart” and forsake the empty promises of this world (vv.21).

They could do this because God is faithful to his promises, and would not forsake his people (v.22). He would save his people as he promised. God can be relied on.

Samuel also would remain among them, praying for them and continuing to teach them “the good and the right way” (v.23). While no longer a judge, he would remain a prophet among them.

Ultimately, king or no king, the problem was one of sin. Their eternal destiny would be decided by whether they followed God in faith, or continued to sin and would be “swept away” in judgement (vv.24-5).

These words for Israel are words for us too. Our eternal destiny relies on whether we repent of our sins and seek to fear, obey, and serve God, or carry on after this world’s empty promises.

God’s goodness and his graciousness are presented to us in the Bible, which shows us how God has been faithful to his people, even when they have not been faithful to him. God is someone we can rely on, but not someone we can take advantage of.

Notice in all this that Samuel did not prioritise himself, but God. Like Samuel, we too should place God first. The holiness of life we pursue is not to justify ourselves, but to glorify God and demonstrate we are his disciples, led by and trusting in him.

It also reminds us of the need for a mediator. For Israel, that man was Samuel. But even Samuel was a sinner, and needed forgiveness from God. Samuel needed a mediator too, that he looked forward to in faith.

That mediator was Jesus, our great mediator (1 Tim 2:5). Samuel’s leadership ended, and his prophetic and priestly ministry too, but Jesus’ ministry is eternal (Hebrews 7). If we call on Jesus, we will enjoy God’s eternal grace.

Read 1 Samuel 11:1-15

Perhaps like me you stayed up late on Saturday night and watched the coronation ceremony. It was at times interesting, at times boring, and at times quaint. The coronation procession afterwards was impressive. Still, it hardly affected our lives, except for a little lost sleep and bleary eyes at Church the next morning!

Saul had been proclaimed king, but everyone went back home to their day jobs and carried on as if nothing had changed. In this passage, Israel enjoys salvation from their enemies, led by a king empowered by God. This act unites the nation in reaffirming their allegiance to their new king. It reminds us that we also fight against foes who wish to destroy, but will gain victory only through our king, Jesus, to whom we should reaffirm our allegiance regularly too.

After Saul’s coronation ceremony, there was no ceremonial flyover and celebration concert. Everyone, including Saul, went home (10:26). Some doubted how Saul would supposedly save Israel as king (10:27). There was no unity of rule and identity in Israel. That was about to change.

Nahash, an Ammonite king, besieged Jabesh-gilead (v.1). There was bad blood between Ammon and Israel. Ammonites were “cousins” descended from Lot with a seedy origin (Gen. 19), and some unsavoury brushes through Israel’s history in Canaan. Not much love lost on either side.

Nahash was busy trying to enslave Israel, possibly with some prior success (described in other historical sources). When Jabesh asked for terms, Nahash demanded to gouge out the right eye of the menfolk, rendering them useless for military service (they fought with interlocked shields covering the left eye) and to disgrace Israel (v.2). 

Nahash was so cocky that when Jabesh asked for a week to seek help, he agreed (v.3). Jabesh-gilead needed a saviour.

That saviour was found in Gibeah, where messengers from Jabesh found their way (v.4). The place of vile immoral acts and a civil war, but also linked through family ties (Judges 19-21), became the source of salvation for Israel.

When Saul returned from the fields and heard his townsfolk weeping at the news of Jabesh, “the Spirit of God rushed upon Saul” and he was kindled with righteous anger (vv.5-6). Despite Israel sinfully asking for a king, and despite Saul being the type of king more in keeping with worldly fashion, God still used Saul to save.

Saul called together Israel, threatening punishment on the oxen of anyone who refused the summons (v.7). He mustered the significant gathered army from Israel and Judah (v.8), and informed Jabesh-gilead they would be saved (v.9).

The men of Jabesh set the trap, offering to hand themselves over to Nahash the following day (v.10). Success, the Ammonites thought, and let down their guard.

When Saul and his army arrived the next day, ordered into three lines of battle, “they came into the midst of the camp in the morning watch and struck down the Ammonites until the heat of the day. And those who survived were scattered, so that no two of them were left together” (v.11).

Salvation had come to Israel! Could this Saul save God’s People (10:27)? Empowered by God, the answer was it seemed so!

Success has a thousand fathers, and suddenly everyone was pro-Saul. Eager to prove their allegiance, they sought out the nay-sayers to put them to death (v.12). But victory is no time for vengeance, not for those led by God anyway. Saul sought unity, proclaiming that none should die on a day when God had saved Israel (v.13).

Instead, Samuel suggested, and the people eagerly agreed, to reaffirm their allegiance to Saul as king at Gilgal (v.14), tieing God’s faithfulness then to his past faithfulness (Josh. 4). There they did so, sacrificing to God and rejoicing in God’s salvation and the leadership he provided them (v.15).

Like Israel, we also face a sometimes hostile world which seeks to render us ineffective for God’s service, whether through compromise, sin, or destruction. Though it might be felt on the physical plane, this battle is really a spiritual one (Eph. 6:12). Though we may not like to fight, sometimes the fight comes to us. We should not be surprised or despair when it does.

Instead we should put on our armour and resist. Yet in doing so, we must remember that our spiritual armour comes from God (Eph 6:12-18), and that we will only win when we are led by God, through our own king and Saviour Jesus Christ.

It is only as part of Jesus’ army, organised and led by God’s anointed king, that we can ultimately resist and prevail against our foes. Only Jesus, empowered by the Spirit of God (Mark 1:10) and himself God who became man (John 1:14), is able to overcome our foes because he has already overcome the world (John 16:33).

In King Jesus we can take heart, and reaffirm our allegiance to the Saviour God has given us, to lead us to victory over sin.

Read 1 Samuel 10:17-27

King Charles III’s coronation occurs later this week. For avid Royalists and Monarchy followers, the snippets released to the media of the plans for the event give a sense of how the Monarchy will demonstrate the extravagance, pomp, and ceremony that comes with a coronation, while apparently also trimming costs given the Cost of Living. One thing’s for sure; many of us will be watching out of curiosity given we have not seen a coronation in our lifetimes.

The coronation of King Charles might attract a few muffled protests, but most will celebrate or ignore the day. In Israel, a new day dawned as Samuel proclaimed and coronated Saul I as King of Israel. But it was an event that began with rebuke, continued with cowardice, affirmed God’s Law and sovereign hand, and ended with a show of division.

After Samuel anointed Saul as king, Saul returned home and kept quiet about the whole thing, possibly hoping it would all go away. But Samuel was led by God to give Israel what they desired, even if it was due to sinful motives.

So Samuel called together Israel at Mizpah for the great reveal (v.17). But before they got to the pleasantries, Samuel had a few words to speak from his sponsor.

Samuel had rebuked Israel for seeking a king previously, and once again took up the opportunity. Samuel reminded Israel that it was God who had freed them from captivity in Egypt, and brought them to the land they lived in (v.18). God was the one who ought to have led them. Yet they had rejected God and demanded a king like the nations, so now they would get their wish, whether they came to like it or not (v.19).

You can imagine the uproar if the Prime Minister, Archbishop of Canterbury, or Kanye interrupts the coronation with words of rebuke! Sometimes, though, direct speech is called for, and this was one of them.

To show that it was God providing the king as a form of judgement, Israel was sorted by lots through tribes, clans, and households until the private anointing of Saul was publicly revealed (vv.19-21). Where ordinarily punishment such as plague came, instead came a king. A king chosen by God (Prov. 16:33), not Samuel or a secret cabal. But where was Saul? 

When the callup came, Saul was not found. Israel asked if there was perhaps another brother among the sons of Kish, until God clearly told them “Behold, he has hidden himself among the baggage” (v.22).

Israel came and dragged out Saul, who stood head and shoulders above his subjects (v.23). Perhaps dripping with irony, Samuel then proclaimed “Do you see him whom the LORD has chosen? There is none like him among all the people” (v.24)… Just like you wanted. Hiding in the baggage. What great leadership traits.

Despite this start, Israel recovered and shouted out “Long live the King!” (v.24).

After this, Samuel grounded King Saul and Israel by reminding them of the rights and duties of kingship (v.25), no doubt based on Deuteronomy 17. This reminded them all that, whatever Saul said and did, he was still subject to God’s reign and authority. As their earthly leader, Saul was responsible for ensuring that God’s People kept the law – God’s Law.

After this, Samuel sent everyone home (v.26). No celebratory bunting and street parties, from what we can tell (more like a Kiwi Coronation then?). But Saul’s coronation brought division to Israel; already, judgement had come. While some followed Saul home, “men of valour whose hearts God had touched” (v.26), some “worthless fellows” said “How can this man save us?” (v.27) and refused to acknowledge his reign.

This whole event clearly demonstrated God’s sovereignty over all. Israel was rebuked for their sinful rejection of God, and got the king they both deserved and desired; a good looking, tall, but cowardly fellow who hid among the baggage. One chosen by God, unambiguously, for his people.

It also reminds us that all leadership is subject to God and his Law. We also, even if the rulers are undeserving, are called to subjection to the extent their laws comply with God’s Law, and not to act like those “worthless fellows.” Samuel’s reign was initiated with a reminder of God’s Law, and that a good reign will come from good, godly leadership. This same truth applies to our earthly leaders today, and our spiritual leaders.

The division which Saul’s coronation brought is also a reminder of the division that came when another king, a better king, was revealed. Jesus’ ministry brought division, and as he died on the Cross for our sins some mocked him, suggesting that he could not truly save them if he could not save himself (Mark 15:31).

One day, Jesus will not hold his peace any longer as Saul did (v.27), but will return on clouds descending to reign eternally and end all opposition. Then all God’s People will truly sing praises and shout “Long Live the King”!

Read 1 Samuel 9:1-10:16

We live in an age of idealised leadership. We like our leaders to show certain characteristics; successful, charismatic, engaging, with a hint of the common touch. Youth is also seen as a distinct benefit, although depending on the situation the affable older man might still fit the bill. Competence is an optional extra. I also concede I am being slightly cynical. Slightly.

Israel in Samuel’s day were also looking for their own type of king, not the divine leadership which God provided. They wanted a king like the nations, and God granted them their request to teach them a lesson. But it was also a means of advancing his salvation plan. In Chapter 9 and 10 of 1 Samuel we are introduced to The People’s Prince, Saul, and see how God’s hand of providence leads Saul to a kingship he found when all he was looking for were some lost donkeys.

We are introduced to Saul by way of his lineage, which was not particularly distinguished (none are mentioned previously in the Bible) though Saul’s father had amassed substantial wealth (v.1). Saul was from the tribe of Benjamin, which had a notorious past (Judges 19-21) but was usefully sat in the middle of Israel so could act as a negotiator between the northern and southern tribes.

Most important is the description of Saul. He was “a handsome young man. There was not a man among the people of Israel more handsome than he. From his shoulders upward he was taller than any of the people” (v.2). He was exactly the type of man that worldly Israel was looking for as king.

What follows is a providential description of how God caused Saul and Samuel to meet. Saul’s father lost some donkeys and sent Saul and a servant to find them (vv.3-5). Instead of returning empty-handed, Saul’s servant convinced Saul to visit a man of God for help, and providentially he had the right money to pay for services rendered (vv.6-13). Saul’s servant seems a better leader than Saul.

As they entered the city, they came upon Samuel (v.14)! Samuel knew that God was sending him a man from Benjamin to anoint as prince over Israel, and as Saul entered God pointed him out to Samuel (vv.15-17). However, Saul did not seem to recognise Samuel (v.18), not exactly a ringing endorsement of his spiritual life.

After identifying himself to Saul, Samuel told him not to worry about the donkeys which had been found (vv.19-20), compared to Saul himself with the characteristics which made him desirable to the elders of Israel (v.20). Saul was completely befuddled by Samuel’s statement of him, especially given his origins (v.21).

What then followed was Samuel wining and dining Saul; receiving a place of honour at a banquet, the best cuts, and a comfortable place to sleep (vv.22-26). 

In the morning, when Saul went to leave, Samuel told his servant to go on ahead so he could speak privately with Saul (vv.26-7).

At that point, Samuel anointed Saul with oil to recognise God’s anointing of him as leader, and kissed him to recognise kingly submission (10:1). To demonstrate that Samuel was not mad, he provided specific signs which demonstrated God’s providence (vv.2-7).

The third of these signs was that Saul would prophesy “and be turned into another man” (v.7) as God’s anointed one (messiah) to deliver Israel from the Philistines. When this happened, it came as such a surprise to Saul’s peers, who knew his family were not known prophets, to note the occasion (vv.8-13). “Is not Saul among the prophets” became a “wonders never cease!” idiom.

Yet despite all these events, and Saul’s prophetic utterances, he did not demonstrate a changed heart to do God’s will. Instead of acknowledging his anointing, he refused to tell his uncle anything other than that he had been to Samuel and been told the donkeys were found (vv.14-16). Instead, he seemed to slip back into his old life and ways, as if nothing had changed.

Saul was the ideal worldly leader. Handsome, tall, affable. Yet not a very good leader. He could not even find his father’s donkeys, let alone care for the flock. He was swayed by his servant’s opinions. He was the type of leader the world desires, but not one that seeks God.

While managerial types and CEOs might make attractive worldly leaders, they do not necessarily make good spiritual leaders. The world might like such, especially with a dash of youth, but the church requires godly, spiritual leadership by mature Christians who can teach. A bit of life experience does no harm either.

We can be swayed by the worldly ideal shown by Saul, or seek the divine example of Jesus. Jesus was the opposite of Saul in many ways, yet it was Jesus who defeated our enemies and whom God anointed eternal king. It is to Jesus that we should ultimately submit, serve, and follow, not worldly leaders who ultimately fail to lead us in paths of righteousness.

Read 1 Samuel 8:10-22

There is a well known idiom that there are only two certainties in life – death and taxes. That certainty is definitely advanced by the presence of the government in our lives. Before you flag me as an anarchist, and probably too late to avoid flagging on some security service list, God has given us government for our good; to restrain and judge the evildoer. But the government is full of sinners, and sinners corrupt everything.

The reality of kingship, and of government in general, is the focus of 1 Samuel 8. Israel sinfully wanted a king just like the nations around them, because they lacked trust in God to lead them and to fill the leadership vacuum which Samuel’s fast-approaching death would cause. Samuel passed on God’s warning about the nature of human leadership to Israel, for our benefit as well. To remind us of the sinful nature of human government, and to instead seek our solace in the sinless rule and reign of Jesus Christ.

When Samuel complained of Israel’s demand, God reminded him that they were rejecting God, not him, and told Samuel to “solemnly warn them and show them the ways of the king who shall reign over them” (v.9). Samuel did (v.10). The way of kings is described in terms of take and serve.

Firstly, the king will “take your sons” to serve in his armies, fight his battles, and die in his wars (v.11). When they were not busy fighting, some would be made to “plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots” (v.12).

Lest they think that only their sons were at risk, the king would also “take your daughters to be perfumers and cooks and bakers” (v.13). After all, that army, the king, and his court could not be expected to feed themselves.

Thirdly, the king would “take the best of your fields and vineyards and olive orchards and give them to his servants” (v.14) to reward them for their service.

Fourthly, the king and his closest advisers would need to be kept in the manner to which they were accustomed and entitled, and so he would “take the tenth of your grain and of your vineyards and give it to his officers and to his servants” (v.15) on top of that given to God.

Then he would take “your male servants and female servants and the best of your young men and your donkeys, and put them to his work” (v.16) so they could no longer work in their own fields for their own gain.

Finally, the king would stock his fields by taking “the tenth of your flocks” with the end effect after all this that “you shall be his slaves” (v.17) just as they were in Egypt. Then when they cried out to God, God would not answer them because they chose it for themselves (v.18).

One would think this warning was enough to scare off the Israelites, but no. Israel refused to listen and demanded a king to lead them in battle (vv.19-20). After once again bringing Israel’s words to God and being told to go ahead and give them their sinful heart’s desire, Samuel dismissed the elders, telling them to “Go every man to his city” (vv.21-2).

Essentially, if the Israelites did not want a divine king but wanted an earthly king like the earthly, pagan nations around them, they had to expect the consequences. They could not have their cake and eat it, too.

Worldly leaders are driven by ambition, and even the best of leaders who seek to “make a difference” with the best of intentions are flawed and corrupted by sin. The nature of worldly leadership is that compromises must be made, allegiances bought and sold. Appearances must be kept; MPs are too busy to mow the Parliamentary Lawn. At worst, as we see in many places the world over, corruption and self-enrichment is too easily attainable near the seat of power.

We cannot divorce ourselves from the government, we must render to Caesar what is Caesar’s, even when Caesar is busy doing and paying for things sinful and objectionable (Mark 12:17). Neither, though, should we view government as the answer to all our problems, whether it is morality, economy, or society.

Yes, Christians can and should engage in political processes when available. But the state will not save the world; it cannot. It is tainted by sin, and sinful itself (Revelation 13). Given the chance, the state will seek that all worship it, like Nebuchadnezzar (Dan. 3) and Caesar did.

Instead, all must look to Jesus, the true king whose reign is sinless and selfless. Unlike sinful governments, Jesus’ reign is righteous, and Jesus did not take but gave of his own life so that we could reign with him now and in the eternal kingdom to come, enjoying the riches and blessings of God. It is to that man that we should bow the knee and serve.