1 Samuel 12:1–18

By renewing the kingdom, Samuel's career as judge naturally comes to an end. 1 Samuel 12 is, so to speak, the testament of all his activity as Israel's leader. Samuel had not been two-faced in his ways. In listening to the people, he had simply followed the Lord's commandment. That is why he could say a little later, "The LORD has set a king over you." Here we also see the lovely impartiality of a man who is in communion with God. He had forgotten the wrongs and the injustice done to him by the people and the elders. He gave up his office without a murmur. He handed it over to a king who was certainly of less moral worth than himself.

He first reminds them that it was they, not he, who were responsible for the change of government. After so many years as a judge, he knew how ready people are to shift the blame for their troubles onto someone else… So Samuel reminds them plainly that it was their choice, not his. In later years their king's actions would bring them distress. How quick they would be then to blame Samuel for making Saul king over them! He will cut off any occasion for this, and so he says, "I have obeyed your voice in all that you have said to me." He had made Saul king as God's appointed instrument. But he did it entirely at their urging. And he did it only after protesting against their action in the most earnest and solemn way.

He is about to lay aside that government which, as judge, he had exercised for God. There was no longer any need for a judge if they had a king. Yet the need for him was still the same as ever. How telling that is! It shows the utter incompetence of the king, who held an office in name but could not fill it in fact.

What a scene! The man of God, the man of prayer, now advanced in years, stands before them: "I have walked before you from my youth until this day." Here was no Nazirite who had failed as Samson did. Here was one who lived out his Nazirite calling in the fullest sense of the word. What unselfish service he had given, and how he loved his own people! In all this he is a picture of the greatest Servant of all. He came at the appointed time, not to be served but to serve, and to give His life as a ransom for many.

But to speak like this, a man must be above reproach. This is of the greatest practical importance for us. We can have no authority among God's people if our actions do not match our gifts and our words. And official authority is not all that counts. No one can reach consciences without moral authority.

Samuel would have shrunk from the thought that he had in any way been a king. All his authority came from God, and all his appeal was to God. He never tried to stand between the people and their direct obedience to their rightful King and Ruler, Jehovah.

He is about to lay down the government which, as judge, he had carried on for God. If they had a king, there was no longer any need for a judge. How telling it is that the need for him was as great as ever! It showed how unfit the king was: he held the office, but he could not fill it. Samuel spreads his whole life before them, going back to his childhood, when he took his place in public before the nation as one who was to be a servant for God. From that day to this he had walked before them.

By renewing the kingdom Samuel's career as judge naturally comes to an end. 1 Samuel 12 is, so to speak, the testament of all his activity as Israel's leader.

Now they had their heart's desire, and he says, "Behold, the king walks before you"; then he adds, "I have walked before you from my youth until this day." How different these two walks were! What a contrast between them! Samuel walked in meekness and humility, in obedience to God, and he always sought their good. Saul walked the other way, in self-will, and brought ruin on the nation. He "walked in pride," and God humbled him, as it is written (Dan. 4:37).

He says, "My sons are with you," and so he puts back in their right place the men he had been wrong to set up in the past. This act looked natural enough, but it had brought him a measure of discipline from his God. It seems to me that this little phrase judges it rightly: "with you." His sons were false judges, while he himself, the true judge, had walked "before" the people. And now the king was walking before them.

His sons, whom they had used as the excuse for their discontent, were still among them, "still with you," as he says. If the sons' crimes were so great, here they were: the new king could deal with them in fair justice. If Samuel had overlooked their wrongdoing in any way, here they were: the law could take its course against them. They had not fled the country when the government changed, and they had not gone into exile by choice when their father left power.

Here we also see the lovely fairness of a man who walks in communion with God. He had forgotten the wrongs and the injustice done to him by the people and the elders. He gave up his official duties without a murmur and handed them to a king who was certainly a lesser man in character than he was.

Samuel steps back, leaving the people in the place they had chosen, under the king and responsible before the Lord. But he does not leave them without his own prayers for them.

He asks them to testify against him, just as Paul did at a later time. Had greed, or self-interest in any form, marked him? Whom had he cheated? Whom had he oppressed? From whom had he taken a bribe so that he could twist justice? This is the last chance the people will have to get their wrongs put right, if they had any. What a sense of integrity must have filled his heart, to challenge them like this!

Samuel spreads his whole life before them. He goes back to his childhood days, when he took his place before the whole nation as one who was to be a servant for God. From that day to the present he had walked before them... He asks them to witness against him, as Paul did at a later day. Had covetousness, self-interest in any of its forms, marked him? It is the last opportunity the people will have of having their wrongs put right, if indeed there were such.

He had kept closely to the law of Moses, "And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right." He well knew the blinding power of presents, even when they were not given directly to corrupt the court. He knew how gifts sway judges, almost without their noticing — however small the gift, and though it comes from the hands of those bringing a case.

His pure, unselfish life spoke for itself, and they can only reply, "You have not defrauded us or oppressed us or taken anything from any man's hand." He calls God to witness that they have made this statement. As he quietly passes rule over to Saul, he calls him also to witness that nothing in all his past life has been unjust... Samuel would have shrunk from the thought that he had in any way been a king. All his authority came from God. All his appeal was to God. He had never tried to come between the people and their direct obedience to their rightful King and Ruler, Jehovah.

He had taken nothing from them, either by heavy-handed oppression (as was common with rulers in those days), or to twist the outcome of justice. His successor, as he had told them, would take more than their cattle and their goods. He would take their sons and daughters, their male and female servants, and their finest young men. He would put them to his work for his own profit and advancement, and sacrifice them in battle in his failed wars.

Samuel could say, "Here I am; testify against me before the LORD and before His anointed." But sadly, Samuel's sons and successors could not say this. To them dishonest gain was the driving motive.

Samuel first of all makes them own the uprightness of his own conduct in the place God had given him among them. They were left without excuse for what they had demanded. They had argued that the prophet's sons did not walk in his ways, but such failure was easy to correct. Indeed, as he shows soon afterwards without ever mentioning it, that was not the real ground for their request at all. The real ground was their fear of the Ammonites and their inability to trust Jehovah for protection.

"I have walked before you from my youth until this day." Here was not a Nazirite who had failed like Samson. Here was one who had lived out his Nazirite calling in the fullest sense of the word. What unselfish service he had given, and how he loved his own people! In all this he is a picture of that greatest Servant. He came in the fullness of time not to be served, but to serve, and to give His life as a ransom for many.

Not even slander can raise its voice against this faithful old man. His pure, unselfish life spoke for itself, and they can only reply, "You have not defrauded us or oppressed us or taken anything from any man's hand." He calls God to witness that they have said this. And as he quietly hands rule over to Saul, he calls Saul to witness too: there has been nothing unjust in all his past life.

The people not only agreed that Samuel had never defrauded or oppressed them. They also confess that he had taken nothing from any man's hand for any purpose at all. He had kept closely to the law of Moses: "You shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right" (Ex. 23:8). He well knew the blinding power of presents, even when no one gives them directly to corrupt the court. Gifts from people in a lawsuit, however small, can sway a judge almost without his realising it.

His successor, as he had told them (chap. 8:11-17), would take their cattle and their goods. He would also take their sons and daughters, their male and female servants, and their finest young men. He would put them to work for his own profit and advancement, and send them to die in his unsuccessful wars.

But to speak this way, a man must be above reproach. This fact matters greatly for us in practice. We can have no authority among God's people if our actions do not match our gifts and our words. And given authority is not the only thing that counts. No one can reach consciences without moral authority.

The people have to testify that Samuel's life gave no ground for reproach or criticism. Like the apostle Paul later on, his life was plain to the consciences of God's people. His moral authority was a thousand times more important than his official authority. Saul had the latter, and that did not spare him from rebuke, even though God had established that authority.

This is always the character of all true rule. Self is blotted out. If it speaks of its own faithfulness, it is simply to silence false accusation and to awaken conscience. So Paul, in the eleventh and thirteenth chapters of 2 Corinthians, is forced to speak of his own course, but is almost ashamed to do so.

Our explanations and appeals have no more value than our lives give them. Of the scribes and Pharisees in our Lord's day, He had to say, "The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice" (Matt. 23:1-3). How deeply solemn! The teaching was good, but the teachers did not match the teaching. Happy is the man — Samuel, Paul, or anyone else — who can point those who know him best to his whole manner of life, from first to last, as his service draws to a close.

The people not only acknowledged that Samuel had never defrauded or oppressed them. They also confess that he had taken nothing from anyone's hand for any purpose whatever. He had kept closely to the law of Moses: "You shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right" (Exodus 23:8). He well knew the blinding power of presents, even when no one gives them outright to corrupt the court. Gifts from those bringing a case can sway a judge almost without his realising it, however small they are.

His pure, unselfish life spoke for itself, and they can only reply, "You have not defrauded us or oppressed us or taken anything from any man's hand." He calls God to witness that they have made this statement. As he hands over rule to Saul without a word, he calls him also to witness that there has been nothing unjust in all his past life. Again the people reply, "He is witness." Will they be able to say the same of the young king, flushed with his recent victory, the man of their choice? Will he prove as unselfish, as devoted, as single-minded as this aged servant of God? Samuel cares less for his own good name than for the honour of the gracious God he has served and represented.

Samuel first makes them acknowledge that his own conduct was upright in the place God had given him among them. So they had no excuse for what they had demanded. They had claimed that the prophet's sons did not walk in his ways, but that failure was easy to correct. Indeed, this was not the real reason for what they had asked at all. He shows that soon after, without even mentioning their excuse directly. The real reason was their fear of the Ammonites and their inability to trust Jehovah for protection.

This is always the character of true rule. Self is blotted out. If it speaks of its own faithfulness, it is only to silence false accusation and to awaken conscience. So in 2 Corinthians 11 and 13, Paul has to speak of his own course, though he is almost ashamed to do so. It is only to leave the Corinthians without excuse as to the character of the ministry they had received.

The people have to testify about Samuel that his life gave no ground for reproach or criticism. Like the apostle Paul later on, his life was plain to the consciences of God's people. His moral authority was a thousand times more important than his official authority. Saul had the official kind, and it did not save him from rebuke, even though God had established that authority.

Our explanations and exhortations have no more value than our lives give them. Of the scribes and Pharisees in His day, our Lord had to say, "they preach, but do not practice." How deeply solemn! The teaching was good, but the teachers did not match the teaching. Some men reach the close of their service and can honestly point those who know them best to their manner of life from first to last. Happy is such a man, whether Samuel, Paul, or anyone else.

Notice what Samuel does next. The people's own mouths have completely cleared his conduct among them. He could fairly have gone on to scold them for their base ingratitude toward him after a lifetime of service for their good, but he does not. It is God's honour he has in view — not his own. He shows them that God is sovereign. He can care for His own interests on earth, which He entrusts to His people. And He can save by anyone He chooses, by many or by few.

He goes back, as he had once done before, to Egypt, and quickly reviews the main features of their history. In their distress in Egypt they had cried to Him. Had He failed them? He sent Moses and Aaron to deliver them out of their slavery and to bring them into the place they were now occupying. Moses and Aaron were not kings. They were God's instruments carrying out His will. Far from pushing Him aside, they were the means of keeping the people closer to Himself.

"It is Jehovah who appointed Moses and Aaron" (v. 6). To his own loss, Samuel had forgotten this for a moment when he appointed his sons on his own initiative. In the Church today there is no official appointment — and this is well worth noting. Yet the gifts that are needed remain despite the ruin. So does the moral authority that rests on the practical holiness of the one who exercises it.

It was the Lord who brought them safely out of Egypt, through the Red Sea, and kept them for forty years in that great and terrible wilderness, surrounded by countless dangers and enemies. Samuel tells them to stand still, just as Moses did when the people were hemmed in at Pi-hahiroth, between Pharaoh's army and the sea: "Fear not, stand firm, and see the salvation of the LORD, which he will work for you today" (Ex. 14:13). This is never an agreeable posture to the flesh, but a very necessary one to the spirit, if we are to hear with profit what God the Lord would say to us. "Be still, and know that I am God" is His word to the restless creature (Ps. 46:10). Quiet waiting suits the soul that wants to know the power and resources of the Almighty.

It is probable that we have only a brief summary of this address, but the scope of the review he takes is complete. He begins with Jacob going down into Egypt and carries it through to his own time. By then, despite all their sins, the LORD had delivered them from their enemies on every side, and they lived in safety. What a moment to show their distrust of Him! What a time to want a man to take the place of the Lord of hosts, the God of the armies of Israel!

Korah disputed the authority of Moses and Aaron in the wilderness. From his sons came that prophet who spoke to Israel and said, "It is Jehovah that advanced Moses and Aaron" (1 Sam. 12:6, 8).

The last of the judges goes on to give his evaluation of the people's behaviour and of God's ways toward them. "And now stand still, that I may plead with you before Jehovah of all the righteous acts of Jehovah which He did to you and to your fathers" (v. 7). But in order to speak like this, a man must be above reproach, and this fact is of the greatest practical importance for us. We can have no authority with regard to God's people if our actions are not in accord with our gifts and our words. But it is not only a question of conferred authority that counts; one cannot reach consciences without moral authority.

Samuel tells them to "stand still." Moses said the same thing at Pi-hahiroth, when Pharaoh's armies and the sea had the people trapped: "Stand firm, and see the salvation of the LORD, which he will work for you today" (Ex. 14:13). This position is never comfortable for the flesh. But the spirit needs it, if we are to hear what God the Lord says to us and gain from it... "That I may reason with you of all the righteous acts of the Lord," says Samuel. (The margin gives another reading: benefits.) "He reasons," Matthew Henry says, "of the righteous acts of the Lord, that is, both the benefits He has bestowed upon you, in fulfilment of His promises, and the punishments He has inflicted on you for your sins. His favours are called His righteous acts, because in them He is just to His own honour."

"A Syrian ready to perish." That was the origin. There is nothing to boast of, as far as nature is concerned. And as to the condition in which grace found them — what of it? Hard bondage in the land of Egypt. Toiling among the brick kilns, under the cruel lash of Pharaoh's taskmasters. But then, "We cried to Jehovah." Here was their sure and blessed resource. It was all they could do; but it was enough. That cry of helplessness went straight up to the throne and to the heart of God, and brought Him down into the very middle of the brick kilns of Egypt.

"Jacob and his children went down into Egypt." There, for centuries, all they had was God's promise, because Egypt's slavery had buried them as a nation. God's children know this experience well. They have to learn to trust God's word, to walk by faith, and to wait in patience. But God's arm never fails; in due time the deliverance came. "I sent Moses also and Aaron... I brought your fathers out of Egypt." The Lord "sent," and the Lord "brought out." All was of Him.

He goes back, as he had once done before, to Egypt, and quickly reviews the main features of their history. In their distress in Egypt they had cried to Him. Had He failed them? He sent Moses and Aaron to deliver them out of their slavery and bring them into the place they were now occupying. Moses and Aaron were not kings. They were God's instruments carrying out His will. Far from displacing Him, they kept the people in closer relationship with Himself.

This was quite an achievement. It meant leading probably two to three million people through the wilderness for forty years. It meant settling them in a land from which God had to drive out the people already living there. History has never seen anything like it. At the time, and later, Israel took it as a matter of fact. They hardly realised the wonder of God's grace in blessing them so marvellously.

Samuel does not let them overlook it. It was for their sins that Jehovah allowed them to be sold as captives into the hands of their enemies. "But they forgot the LORD their God. And He sold them into the hand of Sisera." And whenever they cried to God sincerely, confessing their turning away and the particular sin that had brought them into trouble, He always heard them. He sent men like Jerubbaal, Bedan, Jephthah and Samuel to rescue them.

It is the same old story, sadly, that we have met so often — failure and sin on the part of the people, and as a result they are sold into the hands of their enemies. God never allows the enemy to gain power over us unless it comes as a judgment on our own failure. He never lets us come under the power of evil unless the soul has first turned away from Him.

Suppose we lose the sense of God's authority over our souls. Then He must hand us over to the authority of what we have chosen to follow. This shows us that our Blessed God does not delight in judgment. He does not delight in disciplining us. He only allows His people to reap the result of their own folly. It is as though He said: you see, I am not inflicting this discipline; I am not bringing evil on you. I am simply showing you the result of your own evil.

All these trials came from their own departure from God. He had never handed them over to enemies except when they had abandoned Him. Even in faithfulness He was forced to turn them over to enemies — Sisera in the north, the Philistines in the west, the Moabites on the east. But that was only so they might learn the difference between serving God and serving evil. It would only deepen in their souls the absolute need to hold fast to the Lord in wholehearted obedience. As soon as they began to learn their lesson, how quickly He answered their cry!

As we have seen in the book of Judges, Moab and Ammon represent the two sides of our sinful nature. Moab stands for an empty profession of faith joined to self-indulgence, as seen in Eglon their king. Ammon, living further north, seems to have more energy. It answers instead to corruption of the mind, and to false teaching forcing its way into the things of God.

Here Samuel reminds the people of past mercies. When their fathers sinned and came under the power of their enemies, they cried to God. They did not ask for a king, and God sent deliverers. Now, says Samuel, when you saw Nahash king of the Ammonites coming against you, you did not cry to God. You said to me, "No, but a king shall reign over us" — even though Jehovah your God was your King. They were worse than their fathers.

He, blessed be His name, never turns from His people whom He has redeemed. That redemption is the measure of His love for them. Everything they would meet later would be only a repeat, as they needed it, of that same deliverance. But how quick His people are to forget the past! They measure the present by their unbelief instead of by the power He has shown for them again and again.

"That I may reason with you of all the righteous acts of the Lord," says Samuel. (The margin reads "benefits.") "He reasons," Matthew Henry says, "of the righteous acts of the Lord, that is, both the benefits He has given you, in keeping His promises, and the punishments He has inflicted on you for your sins. His favours are called His righteous acts, because in them He is just to His own honour."

The name means "master, possessor," and whether singular or plural it always has the article. Baal was the chief male god of the Phoenicians and the Canaanites, and Ashtoreth was the chief female goddess.

"Her worship," The Biblical and Theological Dictionary says, "became in the end the most impure and revolting that can be imagined. It was held in shady groves, famous for scenes of debauchery." She was a "strange god" to Israel, like all the others. But Samuel singles her out as the deity they were most likely obsessed with. This shows Israel's condition at this time: they could take a deity of that character as the object of their special worship.

Samuel does not let them forget why the Lord allowed them to be sold captive into the hands of their enemies. It was for their sins. "But they forgot the LORD their God. And He sold them into the hand of Sisera," and so on. And whenever they cried to God in earnest, confessing their backslidings and the exact sin that had brought them into trouble, He always heard them. He sent men like Jerubbaal, Bedan, Jephthah, and Samuel to deliver them.

They confessed their sin, passed judgment on themselves, and agreed that God's judgment was right. Then they added: "only please deliver us this day." They appealed to His grace. Could He turn a deaf ear to their cry? Impossible! Repentance led them to a fuller knowledge of the Lord than they had ever had before.

Samuel reminds the people of past mercies. When their fathers sinned, they came under the power of their enemies. They cried to God. They did not ask for a king, and God sent deliverers. Now, Samuel says, when you saw Nahash the king of the Ammonites come against you, you did not cry to God. You said to me, "No, but a king shall reign over us," when the LORD your God was your king. They were worse than their fathers.

Here the Spirit uncovers their hidden motives for asking for a king... Fear of Nahash, and nothing else, ruled the depths of Israel's heart, together with a complete lack of faith and confidence in God. The Lord was their king. But they preferred the help of a king like the nations had, and the security he could give, over the "wings of the LORD." They should have sought refuge in His shadow, rejoicing.

"So the people of Israel put away the Baals and the Ashtaroth, and they served the LORD only." The Lord did not turn from them when they turned to Him, for His mercy endures for ever. He is the much-neglected but ever patient God, very compassionate and tender. He is the same for us today as He was for those ancient people in their day. We shall prove this as they did, if we turn to Him with all our heart.

Samuel does not let them overlook one thing. The Lord allowed them to be sold captive into the hands of their enemies because of their sins. "They forgot the LORD their God, and He sold them into the hand of Sisera," and so on. And whenever they cried to God in sincerity, confessing their backslidings and the particular sin that had brought them into trouble, He always heard them. He sent men like Jerubbaal, Bedan, Jephthah and Samuel to deliver them.

Their own departure from God produced all these trials. He had never delivered them into the hands of enemies except when they had forsaken Him. But sometimes His faithfulness compelled Him to hand them over — to enemies such as Sisera in the north, the Philistines in the west, or the Moabites in the east. Even then it was only so that they might learn the difference between serving God and serving evil.

The first thing he was told to do was to throw down the altar of Baal, build an altar to the Lord, and offer a sacrifice on it. Gideon obeyed, but he did it at night, because he was afraid to do it by day. The men of the city wanted him dead, but his father protected him. He said, "Let Baal plead for himself," and gave Gideon the symbolic name JERUBBAAL, which means "Let Baal plead."

Judge of Israel, between Gideon and Jephthah, mentioned in 1 Sam. 12:11, but not found in the book of Judges. The Greek, Syriac and Arabic versions give the name as Barak.

The history of Jephthah shows how far Israel had fallen: they turned to the captain of a band of "worthless men." Jephthah suffered badly because of his rash vow. He did not have the wisdom and humility to calm the anger of Ephraim. God did not desert His people, but their low state is very clear.

Three men are singled out whom God sent as deliverers: Jerubbaal (or Gideon), Bedan and Jephthah. These were military leaders. Samuel himself was different. God sent him for Israel's deliverance too, but by spiritual and moral power instead of warfare. The deliverance was effective: it enabled Israel to live in safety.

If Samuel speaks of himself, it is not out of egotism at all, but to add weight to their consciences. God had raised up the judge they were now rejecting for their deliverance, just as truly as He raised up Moses and Aaron, Gideon, Jephthah and Bedan.

"And you lived in safety," he says. Even then, or up to that point, they were living in safety. Back in 1 Samuel 7:13 we read that "the hand of the LORD was against the Philistines all the days of Samuel" — that means the days of his public office, not his natural life. Only after the people had cast him aside did the Philistines lift up their heads and dare to invade the land again. What a comment on the folly of the change they wanted!

He begins with Jacob going down into Egypt, and he carries it on to his own time when, in spite of all their sins, the Lord "delivered them out of the hand of their enemies on every side, and they lived in safety." What a moment to show distrust of Him!

Here the Spirit uncovers their hidden motives for asking for a king. Deep down, this was not the reason they had given Samuel in 1 Samuel 8:5: "Behold, you are old, and your sons do not walk in your ways." People often dress up their motives like this in front of others. But no one can hide them from God or from His prophet. Fear of Nahash, and nothing more, ruled deep in Israel's heart, together with a total lack of faith and trust in God.

What then was their original state at that time? It was that God Himself was their king, just as God Himself points it out to Samuel in 1 Sam. 8:7-8 and chapter 12:12. The priest was the point of contact, the bond between the people and God, and God raised up judges whenever the people needed them.

However, he tells them that when they feared an attack by Nahash the Ammonite, they demanded a king! They should have realised that only their own sin would leave them open to attack. They should have turned to their faithful Creator in confession and faith. In effect, this told God that He was no longer to be trusted as their king!

Here Samuel reminds the people of past mercies. When their fathers sinned, their enemies gained power over them. They cried to God. They did not ask for a king, and God sent deliverers. Now, says Samuel, when you saw Nahash the king of the Ammonites come against you, you did not cry to God. You said to me, "No, but a king shall reign over us," when the LORD your God was your king. They were worse than their fathers.

Yes, the Ammonites had a king. In their unbelief the people saw the Ammonite king lay siege to Jabesh-gilead, and they wanted a king too — one they could see, and who would lead their army. God was their king, true, but He was out of sight, and He made their conduct the condition of His rescuing them. This was not at all to their liking. They wanted a protector their eyes could see. They had no faith, so they could only look at "the things that are seen," and in Saul they had it.

God defends His own title to be King, yet He lets their choice stand — to carry out His own purpose. At the same time He speaks through the prophet to declare their responsibility and the danger of this new position… The people have chosen kingship not as a new link between God and Israel, but to be like the nations. That choice was their sin. It really meant rejecting God. Still, kingship was God's purpose, and from now on it is to be the connecting link between God and His people.

So the LORD shows that the demand for a king was only the peak of centuries of discontent with the place His grace had given them… They forgot the lesson of Ebenezer (1 Sam. 7:12) completely, and turned not to God but to human strength. We see the same thing in Judges 11. There too the Ammonites were attacking them, and in their distress they turned to Jephthah for help. When will men — when will we — learn to turn to God alone in the difficulties and perils of life?

Now we are told for the first time the underlying reason for their wanting a king like the nations. Yes, the Ammonites had a king, and the people, in their unbelief, seeing the Ammonite king surround Jabesh-gilead, want a king too — one they could see, and who would lead their army. God was their king, true, but He was out of sight, and He made their conduct the condition of His delivering them. This was not at all to their liking. They wanted a protector their eyes could see; they had no faith, so they could only look at "the things that are seen."

When they feared an attack by Nahash the Ammonite, instead of realising that only their own sin left them open to attack, and instead of turning to their faithful Creator in confession and faith, they demanded a king! This was virtually telling God that He was no longer to be trusted as their king!

But such was Israel now, knowing only their own will in this matter of the king. And this at once prepares us for the kind of person we are to find in their coming king. For the wilful people must have a wilful king. Of no one else could it be said that all the desire of Israel was on him. No one else could have been the king of this people.

It was Israel's rebellious will to have, as they said, "our" king, instead of waiting for the LORD's purposed King, whom He will in His time yet set on His holy hill of Zion. They refused both protest and warning. So God gave them their king in His anger — yet one "on whom was all the desire of Israel," the people's choice indeed, not the one after God's own heart. "It is not the spiritual that is first but the natural, and then the spiritual."

God allows this, therefore, not merely as a concession to Israel's folly, but so that they might learn by painful experience the results of that folly. Later God tells Israel, "I gave you a king in my anger, and I took him away in my wrath" (Hosea 13:11). Though Saul's beginning as king seemed rather favourable, his end was terribly sad.

Samuel had not been two-faced in his ways; in listening to the people, he had simply followed the Lord's commandment. That is why he could say a little later: "The LORD has set a king over you." In this we also see the lovely impartiality of a man who is in communion with God. He had forgotten the wrongs and the injustice the people and the elders had done to him. He gave up his official duties without a murmur. He handed them over to a king who was certainly of less worth morally than he was.

Yet they did not think they were displacing God: they thought they could have their king and serve God too. So Samuel tells them what to do now that they have their king: obey the Lord, serve Him, and do not rebel against any of His commandments. As long as they did this, they and their king would go on following the Lord. If they think it is a real advantage to have a king, let them prove it by their obedience to God.

It shows us the kingdom in man's hand, and so sets off the kingdom in God's hand. Trouble and corruption and disaster mark the one; honour and blessing and rest mark the other. The kingdom their own desire brought in would show them how unable they were to provide for their own happiness.

Yet they did not think they were displacing God: they thought they could have their king and serve God too. So Samuel tells them what this means now that they have their king. If they will obey the Lord and serve Him, and not rebel against any of His commandments, then they and their king will keep following the Lord. This holds only so long as they do it. If they think it is an actual advantage to have a king, let them prove it by their obedience to God.

Despite all this, God stoops to give them what they ask. So their history under responsibility carries on in a new form of government: "the LORD has set a king over you" (v. 13).

He has now unburdened himself, and therefore next speaks of the future. They have slighted the Lord. Still, let the past be enough of that. Let them and their king now go on in obedience to His will. After all, the king, just as much as the people, must be subject to God. If so, they will find that His path is still open for them, and blessing will follow them.

"If" is a small word, but enormous issues hang upon it. Every blessing Israel had depended on the faithfulness of both king and people. Their evil ways threw it all away, in spite of the earnest warnings and protests of their God.

Samuel was their guide and protector, and he stood for the living God. While they had him, "the hand of the LORD was against the Philistines." Now he tells them the other side. If they rebelled against the commandment of the Lord, His hand would be against them. It is the old choice of Gerizim and Ebal: the blessing, or the curse. Blessing for obedience, and the curse if they rebelled (Deut. 27). We know the sad outcome — it was disobedience and rebellion all the days of Saul.

They cleared the prophet of any abuse of power among them. They confessed that they had sinned in asking for a king. Then they learned this: being kept safe from God's judgment depended on their obedience, and on their king's obedience too. (1 Sam. 12:14, 25.)

What was true of Israel here is true of everyone. A man in the flesh — a man not "born again," a man not renewed by grace — can only sin. He brings down the judgment of God on his guilty soul. Only in Christ, Son of David and Son of God, is his eternal blessing secured. Christ alone secures all the promises of God. In Him is the Yes and the Amen of every blessing God has ever pledged to man.

When people have put themselves wrong, and come to see they have done so, it is not always possible to reverse it. But God is always there to turn to, and He will not fail those who truly humble themselves. It becomes a question of doing His will where we are. The results of a wrong step may continue even after a person judges it. God may hold someone to its humbling effects even after they confess and give up the evil itself.

While they had Samuel as their guide and protector — the representative of the living God — "the hand of the Lord was against the Philistines." Now he tells them that if they rebelled against the commandment of the Lord, His hand would be against them. It is the old alternative of Gerizim and Ebal — the blessing, or the curse. The blessing for obedience, and the curse if they rebelled (Deuteronomy 27). We know the sad outcome: it was disobedience and rebellion all through Saul's reign. Not until David's reign was the nation blessed and the Philistines subdued at last. And David pictures the King who is to come.

Yet they did not think they were displacing God: they thought they could have their king and serve God too. So Samuel tells them this. Now that they have their king, let them obey the Lord and serve Him, not rebelling against any of His commandments. As long as they did this, they and their king would continue following the Lord. If they think it is a real advantage to have a king, let them prove it by their obedience to God. On the other hand, he gives them a solemn warning. If they will not obey the Lord, then the hand of the Lord would be against them in serious discipline. The same happened with their fathers when they were guilty of rebelling against the commandments of God.

Their own departure from God produced all these trials. He had never delivered them into the hands of enemies except when they had forsaken Him. Sometimes, in faithfulness, He had to hand them over to enemies: Sisera in the north, the Philistines in the west, the Moabites on the east. Even then it was only so they might learn the difference between serving God and serving evil. It would only press deeper into their souls that they must hold fast to the Lord in true-hearted obedience.

Even though they have slighted the Lord, let the past be enough. Let them, with their king, now go on in obedience to His will. After all, the king, like the people, must be subject to God. If so, they will find that His path is still open to them, and blessing will follow them. But if they turn away from Him, refuse the voice of the Lord, and depart from Him, His hand will be against them. They will go on to the bitter end. There they will learn that God is as true as His word, and that departure from Him can only bring one result.

May we remember that the knowledge of the grace of God in no way weakens the responsibility of His people. "But if you still do wickedly, you shall be swept away, both you and your king."

And as with Israel here, so with mankind at large — man in the flesh, man not "born again," man unchanged by grace. He can only sin and bring down the judgment of God upon his guilty soul. Only in Christ, Son of David and Son of God, is his eternal blessing secured. "The flesh is no help at all." "It is the Spirit who gives life" (John 6:63). In Christ alone are all the promises of God secured.

Wheat harvest came at Pentecost, about the beginning of our June. Rain then was most unusual — extraordinary, really. This would make the coming of thunder and rain at the call of Samuel all the more convincing to the assembled crowds. Unbelief could not say it was only a coincidence, or that Samuel could see a thunderstorm coming, or that he had merely made a clever guess. No; God gave them proof of His approval of Samuel that no one could contradict. If they did not take his words to heart, they had no excuse left at all.

This thunder in harvest is mentioned here as something remarkable; and so it was. The Lord was the farmer of the land of Israel. If Israel had stayed loyal to Him, everything would have shown the care and skill of that divine farmer. Everything would have shown the blessing of a people who had the Lord for their God. There would have been nothing out of season: the early and the latter rain would have fallen only in their appointed months. Thunder in harvest would not have been known, or known only in judgment, as it is here.

However, God had to confirm Samuel's words with a clear public sign. That would press these facts on their consciences with full weight. He calls on them to stand and see the great thing that God would do... Samuel told them that he would pray, and the Lord would send such a storm, so that they might realize how great their wickedness was in asking for a king. There was no suggestion that they change their minds now. They have received their king, so they may not get rid of him again. They must learn the consequences of their own folly.

Here Samuel sets them in place under their king, but convicts them again as with the thunder and storm of Mount Sinai. The thunder and rain came on them here as the fearful pledge and forewarning of the end of their own kingdom. In the same way, the shaking of the earth at Sinai pledged the end of their own covenant. And under it they cry out in terror here, as they had done there.

It is the time of their wheat harvest, a season when all nature seems at rest. But in answer to his cry, God will send storm and thunder. They are signs of His displeasure at His people's course — a witness of His unstoppable majesty and power. As at Sinai, the people tremble. Sadly, the flesh can only tremble in the presence of God. It cannot profit from the solemn lessons of His majesty. Its one desire is to get out of that Presence, so that it may do its own will.

With great solemnity Samuel told them that the Lord will never change His purposes. But He certainly would change His way of dealing with them. God backed the warning with thunder and rain, although it was wheat harvest... As to the divine purpose he said, "The Lord will not forsake His people for His great name's sake; because it has pleased the Lord to make you His people." This is absolute. It is the sovereign purpose of love, and nothing can change it.

Wheat harvest was at Pentecost, about the beginning of our June, when rain was most unusual — in fact extraordinary (Prov. 26:1). So thunder and rain at the call of Samuel would be all the more convincing to the crowds gathered there. Unbelief could not call it a coincidence. It could not say that Samuel saw the storm coming, or that he had made a clever guess. No; God gave them a demonstration of His approval of Samuel that no one could contradict. If they did not take his words to heart, they were left with no excuse at all.

However, God had to confirm Samuel's words with a clear public sign. This would press these facts home on their consciences. He calls on them to stand and see the great thing that God would do... There was no suggestion that they change their minds now. They had received their king, and they could not get rid of him again. They had to learn the consequences of their own folly.

With great seriousness Samuel told them that the Lord will never change His purposes. But He certainly would change His way of dealing with them. God sent thunder and rain along with the warning, even though it was wheat harvest. The sign reminded them of the defeat of the Philistines at Mizpah. It also bore witness to their own danger of provoking the anger of the Lord as they had done.

If at Samuel's call the Lord sent at once what was completely out of season, that would prove God's clear answer among them. His ears are open to the righteous. "So Samuel called upon the LORD, and the LORD sent thunder and rain." But what was all this meant to prove? "And you shall know and see that your wickedness is great, which you have done in the sight of the LORD, in asking for yourselves a king."

Samuel gives them signs of their wickedness in thunder and rain falling from heaven out of season. At the same time he cries out and intercedes for them. Throughout his whole career this man of prayer never let up in his prayers.

It is the time of their wheat harvest, a season when all nature seems at rest. But in answer to his cry, God will send storm and thunder. They are signs of His displeasure at the course His people have taken, and a witness of His unstoppable majesty and power. As at Sinai, the people tremble. Sadly, the flesh can only tremble in the presence of God. It cannot profit from the solemn lessons of His majesty. Its one desire is to get out of that Presence, so that it may do its own will.

They never asked their king to pray for them; no, for when conscience is at work, it is the godly whose prayers are sought.

It was the time of the wheat harvest. Samuel prayed for a witness from heaven on his words. Then it thundered and rained... This reminds us of that coming harvest, the end of the age (Matt. 13:39). Then the Lord will thunder in judgment and the repentance of the people of Israel will follow. However, true repentance did not take place here when Samuel prayed.

Wheat harvest came at Pentecost, around the beginning of our June. Rain then was most unusual — extraordinary, really (Proverbs 26:1). Unbelief could not say it was only a coincidence, or that Samuel could see a thunderstorm coming, or that he had simply made a clever guess. No; God gave them proof of His approval of Samuel that no one could contradict. If they did not take his words to heart, they had no excuse at all.

This thunder in harvest is noticed here as something remarkable; and so it was. The Lord was the farmer of the land of Israel (Deuteronomy 11). Had Israel stayed in simple allegiance to Him, everything would have shown the care and skill of the divine farmer. It would have shown the blessing of a people who had the Lord for their God. Nothing would have come out of season. The early and the late rains would have fallen only in their proper months. Thunder in harvest would not have been known, or known only in judgment, as it is here.

But God had to confirm Samuel's words with a clear public sign, to press these facts home on their consciences. Samuel told them that he would pray, and the Lord would send such a storm. Then they would see that their wickedness was great in asking for a king. There was no suggestion that they change their minds now. They had received their king, and they could not get rid of him again. They had to learn the consequences of their own folly.

This hardly needs explaining. If at Samuel's call the Lord sent at once what was entirely out of season, that would be clear proof of God's answer among them. His ears are open to the righteous.

Here Samuel formally plants them under their king, but convicts them again as with the thunder and tempest of Mount Sinai. The thunder and rain came on them here as the fearful pledge and first sign of the end of their own kingdom. In the same way, the shaking of the earth at Sinai pledged the end of their own covenant. And under it they cry out in terror here, as they had done there.

In answer to his cry, God will send storm and thunder as tokens of His displeasure at His people's course — a witness of His unstoppable majesty and power. As at Sinai, the people tremble. Sadly, the flesh can only tremble in the presence of God. It cannot profit by the solemn lessons of His majesty. Its one desire is to get out of that Presence, so that it may do its own will.

These signs come to pass the same day, and produce a passing effect on the people. In a spasm of fear they own their guilt, and beg to escape the death they expect. Samuel reassures them, telling them only to fear the Lord with a fruitful fear that produces obedience, and He would be with them.

They never asked their king to pray for them; no, for when conscience is at work, it is the godly whose prayers are sought. Saul could do anything but pray.

Samuel gives them signs of this in thunder and rain falling from heaven out of season; but at the same time he cries out and intercedes for them. Never throughout his whole career did this man of prayer slacken in his supplications.