THE BOOK OF FIRST SAMUEL,
Chapters 1-31
CHAPTER ONE
1:5: “unto Hannah he gave a worthy portion” = “Hannah, [was] his first and best-loved wife, he gave her a double portion.” ST, October 27, 1881.
“The blessing so earnestly sought by every Hebrew was denied this godly pair; their home was not gladdened by the voice of childhood; and the desire to perpetuate his name led the husband -- as it had led many others -- to contract a second marriage. But this step, prompted by a lack of faith in God, did not bring happiness. Sons and daughters were added to the household; but the joy and beauty of God’s sacred institution had been marred and the peace of the family was broken. Peninnah, the new wife, was jealous and narrow-minded, and she bore herself with pride and insolence.” CC:137.
1:11 & 19: “she vowed a vow” = “This vow she made known to her husband, and he confirmed it in a solemn act of worship, before leaving Shiloh.” ST, October 27, 1881; PaM:167.
1:15: “poured out” = The term “poured out” normally is associated with the pouring of liquids, particularly blood and water in connection with sacrifices (see Lev. 4:7, 12, 18, 25). It is often used to refer to God’s actions, in that God can pour out judgments or blessings (see Psa. 69:24; 79:6; Isa. 42:25). It has connotations of abundance and fullness. In some Old Testament passages, the term is used in connection with prayer (Psa. 42:4, 5; 62:8, 9; Lam. 2:19).
This pouring-out prayer then, is perhaps the most intimate kind of prayer. It involves being absolutely honest with God, expressing our deepest pain and fears. Hannah was so absorbed and deep into her prayer that she became oblivious to those around her and even to her surroundings. Oh that we would be this way more often ourselves when in prayer.
1:20: “Samuel” = Samuel, meaning: “asked of God.” PP:570.
CHAPTER TWO
2:1: “mine horn” = Now she could lift up her horn and her head, as horned creatures do, to whom the allusion is. See Job 16:15.
2:10: “horn” = See my First Samuel 22:1 Note.
2:12: “Eli” = “Eli was judge, and also high priest, in Israel, and he was responsible for the conduct of his sons. He should have removed them at once from the priesthood, and judged them as their case deserved. He knew that if he should do this, they must suffer death for their abominable example to Israel.” 1SP:400.
“The history of Eli is a terrible example of the results of parental unfaithfulness. Through his neglect of duty, his sons became a snare to their fellow-men and an offense to God, forfeiting not only the present but the future life. Their evil example destroyed hundreds, and the influence of these hundreds corrupted the morals of thousands. This case should be a warning to all parents. While some err upon the side of undue severity, Eli went to the opposite extreme. He indulged his sons to their ruin. Their faults were overlooked in their childhood, and excused in their days of youth. The commands of the parents were disregarded, and the father did not enforce obedience. The children saw that they could hold the lines of control, and they improved the opportunity. As the sons advanced in years, they lost all respect for their faint-hearted father. They went on in sin without restraint. He remonstrated with them, but his words fell unheeded. Gross sins and revolting crimes were daily committed by them, until the Lord himself visited with judgment the transgressors of His Law.” RH, August 30, 1881 par. 9.
2:36: “And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread” = Fulfilled in First Kings 2:27.
CHAPTER THREE
3:4: “Here am I” = “When but twelve years old, the son of Hannah received his special commission from the Most High.” ST, Dec. 15, 1881 (p. 268); 2BC:1010.6.
3:10: “Speak; for thy servant heareth” = “So awed was he at the thought that the great God should speak to him, that he could not remember the exact words which Eli bade him say.” ST, December 15, 1881; PP:581.
3:14: “the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever” = “The transgressions of Eli’s sons were so daring, so insulting to a holy God, that no sacrifice could atone for such willful transgression. These sinful priests profaned the sacrifices which typified the Son of God. And by their blasphemous conduct they were trampling upon the blood of the atonement, from which was derived the virtue of all sacrifices.” 4aSG:104.
3:19: “did let none of His words fall to the ground” = “The messages of warning and reproof to the house of Eli were made known by him to the whole nation. . . But these warnings were disregarded by the people, as they had been by the priests.” ST, December 22, 1881.
3:20: “Dan even to Beersheba” = The meaning is, “All of Israel.” The tribe of Dan and its northern most city of Dan was in the northern most part of Israel, while the tribe of Simeon was in the southernmost part and Beersheba was its southernmost city. It would be like saying (in the United States) “From New York to San Francisco,” meaning the entire United States.
CHAPTER FOUR
4:19-22: “Phinehas’ wife” = “The wife of Phinehas, notwithstanding the impiety of her husband was a woman who feared the Lord.” ST, December 22, 1881; PP:585.
CHAPTER FIVE
5:2: “Dagon” = This may have been the first look at the stupid unscientific “theory” of Evolution, in that the Philistine god “Dagon” was pictured as being half man and half fish.
Today, the “Mitre Hat” is worn by Catholic priests, cardinals, and the Pope, and well represents the Babylonian “fish god,” depicting the “open fish mouth mitre,” which represents the ancient worship of “Cybete” and “Dagon.” Cybele is an Anatolian mother goddess. It may have been a possible forerunner in the earliest “Neolithic” at “Çatalhoyuk,” where statues of plump women, sometimes sitting, have been found in excavations. Phrygia's only known goddess, it was probably its national deity. Surely a possible prelude to the “Mother Mary.”
5:5: “tread on the threshold” = In other words, they step over this “threshold” out of respect for their fallen (before the true God) god.
5:6 & 9: “emerods” = In regards to these “emerods,” that would be better translated, “bleeding piles,” or even better, “hemorrhoids,” in a very aggravated form. The word “emerods” is a corruption of “hemorrhoids.” It is mentioned in Deuteronomy 28:27 as being among the diseases with which God threatened to punish the Israelites for disobedience. It appears to have been accompanied with dysentery, bloody flux, and an ulcerated anus.
The “Latin Vulgate” translates it as, “Et percussit in secretiori parte natium,” i.e., “And he smote them in the more secret parts of their posteriors.” To this the psalmist is supposedly referring to in Psalm 78:66. As the heathens generally regarded diseases affecting the secret parts of the body as punishments from the gods for trespasses committed against themselves, the Aphrodite’s would be more ready to look upon the prevailing epidemic as demonstrating the anger of God, already shown against their idol. It is a very painful disease, from whence comes a great quantity of blood.
Josephus takes it to be the dysentery or bloody flux; it seems to be what we commonly call the piles, and has its name in Hebrew from the height of them, rising up sometimes into highly large tumors. Some copies of the “Septuagint”have, ”He inflamed them in their ships.” Other copies have, ”in their posteriors.” The “Syriac” Version is the same. The “Arabic” Version enlarges: “He smote them in their posteriors, so that they were affected with a dysenteria.”
The “Septuagint” and “Latin Vulgate” make a very material addition to this verse: ”Et ebullierunt villae et agri in medio regionis illius; et nati sunt mures, et facta est confusio mortis magnae in civitate:” ”And the cities and fields of all that region burst up, and mice were produced, and there was the confusion of a great death in the city.” This addition agrees with Ellen Whites account and was originally in the Hebrew text; and this gives us the reason why golden mice were sent, as well as the images of the “emerods” when the Ark was restored.
“To ward off or to remove a plague, it was anciently the custom among the heathen to make an image in gold, silver, or other material, of that which caused the destruction, or of the object or part of the body specially affected. This was set up on a pillar or in some conspicuous place, and was supposed to be an effectual protection against the evils thus represented. A similar practice still exists among some heathen peoples. When a person suffering from disease goes for cure to the temple of his idol, he carries with him a figure of the part affected, which he presents as an offering to his god.
“It was in accordance with the prevailing superstition that the Philistine lords directed the people to make representations of the plagues by which they had been afflicted -- ‘five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for,’ said they, ‘one plague was on you all, and on your lords.’
“These wise men acknowledged a mysterious power accompanying the ark -- a power which they had no wisdom to meet. Yet they did not counsel the people to turn from their idolatry to serve the Lord. They still hated the God of Israel, though compelled by overwhelming judgments to submit to His authority.” PP:587.
SDA’s, here is the original statement:
“In India at the present day, when a pilgrim comes to a pagoda or temple to be cured of any disease, he invariably brings with him a figure of the member or part affected, in gold, silver, or copper, according to his means, and presents it as an offering to his god. A similar custom was in vogue among the Philistines; and in accordance with the prevailing superstition, the lords directed the people to make representations of the plagues by which they had been afflicted, -- ‘five golden emerods, and five golden mice, according to the number of the lords of the Philistines; for,’ said they, ‘one plague was on you all, and on your lords.’
“These wise men acknowledged a mysterious power accompanying the ark; a power which they had no wisdom to meet. Yet they did not counsel the people to turn from their idolatry to serve the Lord. They still hated the God of Israel though compelled by overwhelming judgments to submit to His authority.” ST, January 12, 1882.
5:7: “for His hand is sore upon us” = “The angels of God, who ever accompanied the Ark, prostrated the senseless idol god, and afterward mutilated it, to show that God, the Living God, was above all gods, and that before Him every heathen god was as nothing. The heathen possessed great reverence for their god, Dagon; and when they found it ruinously mutilated, and lying upon its face before the Ark of God, they were sad, and considered it a very bad omen to the Philistines. It was interpreted by them that the Philistines and all their gods would yet be subdued and destroyed by the Hebrews, and the Hebrews’ God would be greater and more powerful than all gods. They removed the Ark of God from their idol temple, and placed It by itself.” 1SP:405.
“God would evidence to the idolatrous Philistines, and also to His people, that the Ark was strength and power to those who were obedient to His Law, and to the disobedient and wicked it was punishment and death.” 4aSG:107; 1SP:405.
5:9: “the hand of the LORD was against the city” = “They decided to send it to Gath. But the destroying angels carried on their work of destruction in that place also. Very many of the people of Gath died; and they dared not retain the Ark longer there, lest the God of Israel should consume them all by His curse.” 1SP:406.
5:10: “Ekronites” = “The Ekronites were also afflicted, and great numbers of them died. They went to their gods for help, as the cities of Ashdod and Gath had done, but they obtained no relief. They had humbled themselves to cry to the God of Israel to Whom the Ark belonged for relief from their affliction.” 4aSG:108; 1SP:406.
CHAPTER SIX
6:4: “trespass offering” = “In India at the present day, when a pilgrim comes to a pagoda or temple to be cured of any disease, he invariably brings with him a figure of the member or part affected, in gold, silver, or copper, according to his means, and presents it as an offering to his god. A similar custom was in vogue among the Philistines; and in accordance with the prevailing superstition, the lords directed the people to make representations of the plagues by which they had been afflicted.” ST, January 12, 1882.
“Angels, who accompanied It, guarded It from all harm. And the Philistines did not dare to open the Chest; for their god Dagon had met with such a fate that they feared to touch It, or to have It near them. 1SP:407.
6:6: “Wherefore then do ye harden your hearts” = “Some were not in favor of this. It was too humiliating to carry back the Ark; and they urged that no one of the Philistines would dare venture his life, to carry the Ark of the God of Israel, which had brought such death upon them.” 1SP:407.
6:12: “the kine took the straight way” = “The Philistines knew that the cows would not be induced to leave their young calves at home, unless they should be urged by some unseen power.” 1SP:408.
“Bethshemesh” = “The lords of the Philistines followed after the ark, unto the border of Beth-shemesh. They dare not trust that sacred chest wholly to the cows. They feared if any evil happened to it, that greater calamities would come upon them. They knew not that angels of God accompanied the Ark, and guided the cows in their course where it belonged.” 4aSG:110; 1SP:408.
6:13: “rejoiced to see It” = “They knew that it was the work of God.” 1SP:408.
6:14 & 15 & 18: “great stone” = This “great stone” is given the name of “Abel,” verse 18. It is significant in that it is to be a witness and remembrance of the miracles that God rot via the protection of His Ark; in the same sense as is applied in Genesis 31:52.
6:16: “thy returned to Ekron the same day” = “The lords of the Philistines returned to Ekron, and the plague was stayed.” 1SP:409.
6:19: “because they had looked into the Ark of the LORD” = The reason given for our Lord smiting so many of the people was that they “had looked into the Ark of the Lord.” However, there may be two other reasons:
First, that they offered females for a burnt-offering, contrary to the instructions as given in Leviticus 1:3.
Secondly, they offered their offerings in a forbidden place according to the instructions of our Lord as given in Deuteronomy 12:5-6.
Many Bible Commentators attempt to explain away such a large number (50, 070), but the fact remains that it is in the original Hebrew text. Even the Targum lists this number in its rendering; and the Vulgate renders it thus: “Et percussit de populo Septuaginta viros; et Quinquaginta Milla plebis,” which equals, “And He smote of the (chief) people Seventy men, and Fifty Thousand of the (common) people.” By contrast, Josephus lists it as, “seventy out of fourteen hundred,” which is interesting in that he at least gives credence to a greater number than 70 being involved in the text.
“The men of Beth-shemesh were curious to know what great power could be in that Ark, which caused It to accomplish such marvelous things. They looked upon the Ark alone as being so powerful, and were not accrediting the power to God. None but men sacredly appointed for the purpose could look upon the Ark, divested of Its coverings, without being slain; for It was as though looking upon God Himself. And as the people gratified their curiosity, and opened the Ark to gaze into Its sacred recesses, which the heathen idolaters had not dared to do, the angels attending the Ark slew above fifty thousand of the people.” 1SP:409.1.
CHAPTER SEVEN
7:3: “Ashtaroth” = A “moon goddess;” the female counterpart of Ba-al. Islam today has on their flags and temples the quarter moon. Without knowing it, they worship this goddess. The Statue of Liberty in New York harbor is a statue of Ashtaroth. The Staubach’s Coffee logo is this goddess.
7:11-12: “smote them” = See First Samuel 4:1 where: “This signal victory was gained upon the very field where, twenty years previous, Israel was smitten before the Philistines, the priests slain, and the ark of God taken.” ST, January 26, 1882.
CHAPTER EIGHT
8:1: “he made his sons judges” = “Had Samuel been informed of the unjust course of his sons, he would at once have removed them, and appointed others, more upright, in their place.” 1ST:308.
“If the warning given Eli had exerted the influence upon the mind of Samuel that it should have done, It would have aided him in the government of his household. . . The associations which they chose, the company which they kept, left an impress upon their minds.” 2ST:254.
“Samuel was not to blame for the wrongdoing of his sons. . . If Samuel had failed to do his duty to his sons, God would have sent him a message as He did to Eli.” 1888M3:921.
8:5: “thy sons walk not in thy ways” = “Although they were not vile, like the children of Eli, yet they were dishonest and double-minded. While they aided their father in his laborious work, their love of reward led them to favor the cause of the unrighteous.” 4aSG:65; 1SP:353.
“make us a king” = See Hosea 13:10-11.
“[353] In all cases of difficulty and great perplexity, God was to be inquired of. Their demand for a king was a rebellious departure from God, their special Leader. He knew that a king would not be best for His chosen people. They would render to an earthly monarch that honor which was due to God alone. And if they had a king whose heart was lifted up and not right with God, he would lead them away from Him, and cause them to rebel against Him. The Lord knew that no one could occupy the position of king, [354]
“and receive the honors usually given to a king, without becoming exalted, and his ways seeming right in his own eyes, while at the same time he was sinning against God. At the word of a king, innocent persons would be made to suffer, while the most unworthy would be exalted, unless he continually trusted in God, and received wisdom from Him.
“If the Hebrews had continued to obey God after they left Egypt, and had kept His righteous Law, He would have gone before them and prospered them, and made them always a terror to the heathen nations around them. But they so often followed their own rebellious hearts, and departed from God, and went into idolatry, that He suffered them to be overcome by other nations, to humble and punish them. When in their affliction they cried unto God, He always heard them, and raised them up a ruler to deliver them from their enemies. They were so blinded that they did not acknowledge that it was their sins which had caused God to depart from them, and to leave them weak and a prey to their enemies; but they reasoned that it was because they had no one invested with kingly authority to command the armies of Israel. They had not kept in grateful remembrance the many instances God had given them of His care and great Love, but often distrusted His goodness and mercy.
“God had raised up Samuel to judge Israel. He was honored by all the people. God was to be acknowledged as their great Head; yet He designated their rulers, and imbued them with His Spirit, and communicated His Will to them through His angels, that they might instruct the people. God also gave special evidences to the people, by [355]
“His mighty works performed through the agency of His chosen rulers, that they might have confidence that He had invested them with authority which could not be lightly set aside.
“God was angry with His people because they demanded a king. He gave them a king in His wrath. Yet He bade Samuel to tell the people faithfully the manner of the kings of the nations around them: that they would not be as a judge of difficulties of church and state, to instruct them in the ways of the Lord, like their rulers; that their king would be exalted, and would require kingly honors, and would exact a heavy tax or tribute; that they would be oppressed; and that God would not manifest to them His mighty power to deliver them, as He had in Egypt, but when they should cry unto Him in their distress, He would not hear them.
“But the people would not receive the advice of Samuel, and continued to demand a king.” 1SP:353-355.
CHAPTER NINE
9:1-2: “Saul” = “Saul was the son of a powerful and wealthy chief, yet in accordance with the primitive simplicity of the times, he was engaged with his father in the humble duties of a husbandman.” ST, July 20, 1882; PP:608.
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CHAPTER TEN
10:5: “to the hill of God” = According to the “Targum,” the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim (see 1Sa. 7:1).
“company of prophets coming down from the high place” = “In the schools of the prophets, various industries were taught, and many of the students supported themselves by manual labor.” REC:26.
10:27: “the children of Belial said” = “Those who had been most urgent in their demand for a king, were the very ones who refused to accept with gratitude the man of God’s appointment. . . Each had his favorite whom he had wished to see placed upon the throne, and several among the leaders had hoped themselves to occupy that exalted position. All the efforts of pride and ambition had resulted in disappointment and discontent.” ST, July 20, 1882; PP:612.
CHAPTER ELEVEN
11:7: “fear of the Lord” = The initial thought process of this phrase being contemplated in the mind is to “fear what God may do to you.” By contrast, the spiritual process is to “fear disappointing our Lord” with our actions, i.e., “Fearing what God may do to you as opposed to fearing what you may do to God.”
11:11-12: “I saw. . . said I [or, I said]. . . I have not. . . I forced [or, I felt]” = Notice that there are four steps that led Saul down the road to self-reliance. Also notice the order in which Saul’s fall occurred.
1) Saul said, “I saw” the scattering of his troops and Samuel’s absence, and as such Saul was under pressure, and he evaluated with his own eyes, not spiritual eyes, what was happening.
2) Saul moved from “I saw” to “I said” that the Philistines would conquer them unless (he felt) that he did something quickly. What he saw with his own eyes shaped what he said, or surmised, about the situation.
3) Saul moved on from “I said,” to “I have not” made the appropriate sacrifices to the Lord, since Samuel isn’t here to do it, who is the proper one to be doing it, before we go into battle. And as we know, this is as good a sacrifice as that of Nadab and Abihu’s “strange fire” before the Lord. He took upon himself God’s part in this. In other word’s, not waiting upon the Lord.
4) Lastly, Saul moved from “I have not,” to “I felt” compelled therefore to offer the sacrifice myself since I am important enough, being king, or better, to relate it to us, since this is all actions we ourselves take, since I am the one in control of myself and my own actions.
The process of Saul now shaped his feelings, which resulted in his actions. Here is the definitive reason for his and our problems. Feelings should NEVER be the basis for moral decisions. All of us have done this: We rely on our own human eyesight, which leads us to rely on our own human thinking, which leads us to rely on our own human feelings, and then we act on those feelings.
11:12: “Who is he that said, Shall Saul reign over us” = “The energy and military skill displayed by Saul in the victory at Javesh-Gilead were extolled by the whole nation. In their enthusiasm the people forgot that he was but the agent by whom the Lord had wrought for their deliverance. And though at first the king ascribed the glory to God, he afterward took honor to himself. When first called to the throne, he was humble and self-distrustful; but success made him self-confident, and ere long he was guilty of presumption and sacrilege, in offering the unbidden sacrifice at Gilgal.” ST, August 10, 1882.
CHAPTER TWELVE
12:11: “Jerubbaal” = Gideon, see Judges 6:32.
12:13: ”behold the king whom ye have chosen” = “God gave them such a king as they desired, -- one whose character was a reflection of their own. Their hearts were not in submission to God, and their king also was unsubdued by Divine grace. Under the rule of this king, they would obtain the experience necessary in order that they might see their error, and return to their allegiance to God.” PP:636.
12:17: “thunder and rain” = “His appearance was noble, such as would suit the pride of the children of Israel. But God gave them an exhibition of his displeasure. It was not a season of the year when they were visited with heavy rains, accompanied with thunder.” 4aSG:68.
CHAPTER THIRTEEN
13:1-2: “[1] Saul reigned. . . two years [2] a thousand were with Jonathan” = Most commentators believe Saul to be 30 years old when he began to reign. We then must allow Jonathan to be about 15 years old at this stage, because he was placed in charge of “a thousand” man army a year later; making him about 16 then. According to Acts 13:21, Saul reigned for 40 years, making him 70 and Jonathan 55 when they died (1Sa. 31:6). According to Second Samuel 5:4, David was 30 years old when he became king. This means that when Saul began to reign, David was not yet born until 10 years into Saul’s reign, making Jonathan about 25 then. Thus, Jonathan was about 25 years David’s senior when David was born.
13:6: “hide themselves in caves” = “[356.1] When the Philistines, with their large army, prepared to make war with Israel, then the people were afraid. They had not that confidence that God would appear for them, as before they had wickedly demanded a king. They knew that they were but a handful, compared with the armies of the Philistines, and to go out to battle with them seemed to be certain death. They did not feel as secure as they thought they should in possession of their king. In their perplexity, they dared not call upon God Whom they had slighted. The Lord said to Samuel, They have not rejected you, but Me, {First Samuel 8:7} by desiring a king.
“[356.2] Now these men, who had been valiant and a terror to their numerous enemies, were afraid to go out against the Philistines to battle. They had their king, but did not dare to trust in him; and they felt that they had chosen him before the Strength of Israel. When they were brought into this perplexing condition, their hearts fainted. In their distress, the people scattered, and hid themselves in caves, and in thickets, and in high places, and in pits, as though escaping from captivity. Those who ventured to go with Saul, followed him trembling.” 1SP:356; 4aSG:68.
13:8: “Samuel came not” = “God had designedly, detained Samuel, that His people might be proved, and might realize their sin, and how small was their strength, and weak their judgment and wisdom without God. In their calamity they repented that they had chosen a king. They had possessed greater courage and confidence while they had God-fearing rulers to instruct and lead them, for they obtained counsel direct from God, and it was like being led by God Himself. Now, they realized that they were commanded by an erring king, who could not save them in their distress. Saul had not a high and exalted sense of the excellence and terrible majesty of God. He had not a sacred regard for His appointed ordinances.” 4aSG:69; 1SP:357.
13:9: “Saul said” = “Saul, the first king of Israel. . . failed to obey the first Law of God’s kingdom, -- the Law of self-government. He set up his own will as better than the Lord’s Will. His life was a failure because he denied God.” ST, August 1, 1900.
“This work was sacredly given to those appointed for the purpose. This act was a crime in Saul, and such an example would lead the people to have a low estimate of the religious ceremonies and ordinances sanctified and appointed of God, prefiguring the sinless offering of His dear Son. God would have His people have a Holy regard and sacred reverence for the sacrificial work of the priests, which pointed to the sacrifice of His Son.” 4aSG:69; 1SP:357-358.
13:14: “a man after His Own heart” = “God selected David, a humble shepherd, to rule His people. He was strict in all the ceremonies connected with the Jewish religion, and he distinguished himself by his boldness and unwavering trust in God. He was remarkable for his fidelity and reverence. His firmness, humility, love of justice, and decision of character, qualified him to carry out the high purposes of God, to instruct Israel in their devotions, and to rule them as a generous and wise monarch.
“His religious character was sincere and fervent. [86] It was while David was thus true to God, and possessing these exalted traits of character, that God calls him a man after His Own heart. . . But his prosperity had an influence to lead him from God. His temptations were many and strong. . . his life was imbittered by the evil results of polygamy.” 4aSG:85-86.
“I was shown that it was when David was pure, and walking in the counsel of God, that God called him a man after His Own heart. When David departed from God, and stained his virtuous character by his crimes, he was no longer a man after God’s Own heart.” 4aSG:87.
“captain” = This “captain” was “Jonathan, a righteous man,” 1SP:358.
13:22: “there was neither sword nor spear” = “The Hebrews had depended upon the facilities of the Philistines for their instruments of war. The Philistines had been wiser than the Hebrews, and had worked diligently to prevent them from learning to make their own swords and spears.” YI, November 24, 1898.
CHAPTER FOURTEEN
14:4: “Bozez, and the name of the other Seneh” = According to the “Targum,” the one signifies “lubrication,” meaning smooth and slippery, and the other “treading,” meaning more trodden and beaten, i.e., easier to climb.
14:9-10: “If they say thus unto us” = “[358] Jonathan believed that God was able to work for them, and to save by many or by few. He did not rush up presumptuously. He asked counsel of God, and then, with a fearless heart, trusting in Him alone, moved forward. Through these two men, the Lord accomplished His work of subduing the Philistines. He sent angels to protect Jonathan and his armor-bearer, and to shield [359] them from the instruments of death in the hands of their enemies.” 1SP:358-359.
14:12-16: “the men of the garrison” = “It would have been an easy matter for the Philistines to kill these two brave, daring men; but it did not enter into their minds that these two solitary men had come up with any hostile intent. The wondering men above looked on, too surprised to take in their possible object. They regarded these men as deserters, and permitted them to come without harm. . . This daring work sent a panic through the camp. There lay the dead bodies of twenty men, and to the sight of the enemy there seemed hundreds of men prepared for war. The armies of Heaven were revealed to the opposing host of the Philistines. . . and the earth quaked:” YI, November 24, 1898; 2BC:1015; SD:208.
“He {God} moved upon the heart of Jonathan, a righteous man, and his armor-bearer, to go over to the garrison of the Philistines. Jonathan believed that God was able to work for them, and to save by many or by few. He did not rush up presumptuously. He asked counsel of God, and then, with a fearless heart, trusting in Him alone, moved forward. Through these two men, the Lord accomplished His work of subduing the Philistines. He sent angels to protect Jonathan and his armor-bearer, and to shield [359] them from the instruments of death in the hands of their enemies.
“Angels of God fought by the side of Jonathan, and the Philistines fell all around him. Great fear seized the host of the Philistines in the field and in the garrison; and the spoilers that had been divided into separate companies, and sent in different directions, ready for their work of slaughter, were terribly afraid. The earth trembled beneath them, as though a great multitude with horsemen and chariots were upon the ground, prepared for battle. Jonathan and his armor-bearer, and even the Philistine host, knew that the Lord was working for the deliverance of the Hebrews. The Philistines became perplexed. It seemed to them that there were men of Israel among them, fighting against them; and they fought against one another, and slaughtered their own armies. The Philistines became perplexed. There appeared to them to be men of Israel among them, fighting against them; and they fought against one another, and slaughtered their own armies.” 1SP:359.1; 4aSG:70-71.
14:16: “the Spirit of the Lord came upon David” = “David, as king of Israel, and also as a prophet, had been specially honored by God. In prophetic vision he was shown the future life and ministry of Christ. He saw His rejection, His trial, crucifixion, burial, resurrection, and ascension.” 3SP:270.
14:19: “the noise” = “It sounded like two great armies in close battle. When Saul and the people of Israel perceived that God was fighting for them, those who had fled and hid in their terror, and those who had joined the Philistines through fear, united with Saul and Jonathan, and pursued the Philistines. The Lord wrought for Israel, and delivered them for His Own name’s glory, lest the heathen army should triumph over His people, and exalt themselves proudly against God.” 4aSG:71.
“Withdraw thine hand” = What needs to be understood here is that “the priest” was requested to consult the “Urim and the Thummim” in order to find out what to do. However, Saul realizes that the Lord is at work and that the “Urim and the Thummim” are not needed and that he should at once join into “the battle,” verse 20.
14:23: “So the LORD saved Israel that day” = “The Lord wrought for Israel, and delivered them for His Own Name’s glory, lest the heathen army should triumph over His people, and exalt themselves proudly against God.” 1SP:360.
14:45: “Shall Johnathan die” = “God would not suffer Jonathan to die, but led the people to oppose Saul’s judgment,” 4aSG:72.
CHAPTER FIFTEEN
15:3: “Amalek, and utterly destroy” = This was done in order to be a warning to other nations who were tempted to defy God and scorn His mercy.
“[72] Many years before, God had appointed Amalek to utter destruction. They had lifted up their hands against God, and His throne, and had taken oath by their gods that Israel should be utterly consumed, and [73] the God of Israel brought down so that He would not be able to deliver them out of their hands.
“Amalek had made derision of the fears of His people, and made sport of God’s wonderful works for the deliverance of Israel performed by the hand of Moses before the Egyptians. They had boasted that their wise men and magicians could perform all those wonders. And if the children of Israel had been their captives, in their power as they were in Pharaoh’s, that the God of Israel Himself would not have been able to deliver them out of their hands. They despised Israel, and vowed to plague them until there should not be one left.
“God marked their boastful words against Him, and appointed them to be utterly destroyed by the very people they had despised, that all nations might mark the end of that most proud and powerful people.” 4aSG:73.2; 1SP:362.1.
“infant and suckling, ox and sheep, camel and ass” = Why destroy the supposedly innocent animals? Because of the instructions in Leviticus 20:15-16, in that the Amalekites were performing sexual acts with their animals. Also, many diseases can occur from having contact with them. Look up Leptospirosis, which can lead to Meningitis, which can lead to Echinococcosis, which can lead to death from any one of them. This is why even the children were ordered to be killed.
15:6: “get you down from among the Amalekites, lest I destroy you with them” = “But while inflicting judgment, God remembered mercy. The Amalekites were to be destroyed, but the Kenites, who dwelt among them, were spared. This people, though not wholly free from idolatry, were worshipers of God, and were friendly to Israel. Of this tribe was the brother-in-law of Moses, Hobab, who had accompanied the Israelites in their travels through the wilderness, and by his knowledge of the country had rendered them valuable assistance.” CC:155; PP:628.
15:9: “the best of the sheep, and of the oxen, and of the fatlings, and the lambs” = Here is my Genesis 15:6 Note: “the iniquity of the Amorites is not yet full” = What a merciful God we have. He gives the Amorites over 430 years (Exo. 12:40) to change their ways. That ended in First Samuel 15:3. But if we go to First Samuel 15:9, we find that the people kept the animals alive. It must be understood that another reason God would have this nation be destroyed is that they were having sex with animals (“abominations” of Deu. 20:18). This would cause diseases that would affect the entire region. Thus, God in his mercy to His people needed to have the animals wiped out also. Plus, since king Saul did not “utterly destroy” the Amalekites, which the “Agagites” Esther 3:1, came from, “Haman” caused terror for the Jewish people (although if not Haman, then another nation would).
First Samuel 15:11 & 35; Exodus 32:14; Judges 2:18; First Chronicles 21:15; Jeremiah 42:10; Joel 2:13; Amos 7:3; Jonah 3:10; 4:2: “repented” = This is not a change of mind (Num. 23:19; 1Sa. 15:29). For God allows Himself to take either course of action in that divine warnings (and that is precisely what this is -- a warning) are always conditional based upon the response of the people (Jer. 18:8). While His judgments are sure (Gen. 6:6), “His mercy endures for ever,” First Chronicles 16:34. For God even “repents” of the warnings forecasted events despite the desired response of the people (Deu. 32:36; Hos. 11:8).
15:11: “repenteth Me” = See First Samuel 15:29 Note.
15:15: “the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God” = “He destroyed utterly all the refuse that would not profit them. Saul thought it would add to his greatness to spare Agag, a noble monarch splendidly attired; and that to return from battle with him captive, with great spoil of oxen, sheep, and much cattle, would get to himself much renown, and cause the nations to fear him, and tremble before him. And the people united with him in this. They excused their sin among themselves in not destroying the cattle, because they could reserve them to sacrifice to God, and spare their own cattle to themselves.” 1SP:362.2.
“Saul here uttered a falsehood. The people had obeyed his directions. But in order to shield himself, he was willing the people should bear the sin of his disobedience.” 4aSG:74.
“When, in direct violation of God’s command, Saul proposed to present a sacrifice of that which God had devoted to destruction [see Exo. 17:14], open contempt was shown for the Divine authority. The service would have been an insult to Heaven.” CC:158; PP:634.
“It was their purpose, however, to use these merely as a substitute, to save their own cattle.” PP:629.
“God did not wish His people to possess anything which belonged to the Amalekites, for His curse rested upon them and their possessions. He designed that they should have an end, and that His people should not preserve anything for themselves which He had cursed. He also wished the nations to see the end of that people who had defied Him, and to mark that they were destroyed by the very people they had despised. They were not to destroy them to add to their own possessions, or to get glory to themselves, but to fulfill the Word of the Lord Spoken in regard to Amalek.” 4aSG:75; 1SP:364.1.
15:21 & 24: “But the people took of the spoil & obeyed their voice” = “Saul here uttered a falsehood. The people had obeyed his directions; but in order to shield himself, he was willing the people should bear the sin of his disobedience.” 1SP:363.3.
15:22: “to obey is better than sacrifice” = Take Note.
15:23: “witchcraft” = “That is, when one commences to travel in the path of rebellion, he yields himself to be controlled by an influence that is in opposition to the will of God. Satan controls the rebellious mind. Those who are thus controlled lose a calm trust in God, and have less and less disposition to yield loving obedience to His will. Satan becomes more and more familiar with them, until they seem to have no power to cease to rebel. In this respect, rebellion is as the sin of witchcraft.” 4aSG:76; 1SP:365-366.
“He hath also rejected thee from being king” = “Saul’s stubbornness in persisting before Samuel that he had obeyed God, was an iniquity and idolatry. His love to carry out his own will was more desirable to him than to obtain the favor of God, or the approbation of a clear conscience. And when his sin was opened clearly before him, and his wrong definitely pointed out, his pride of opinion, his excessive self-love, led him to justify himself in his wrong course, in defiance of the reproof of Samuel, and the Word of the Lord by the mouth of His prophet. Such obstinacy in a known transgression, separated him forever from God. {1SP 366.1}
“He knew that he had gone contrary to God’s express Command; yet when reproved by God through Samuel, he would not humbly acknowledge his sin, but in a determined manner uttered a falsehood in self-justification. If he had humbly repented, and received the reproof, the Lord would have had mercy and forgiven Saul of his great sin. But the Lord left Saul for his stubbornly refusing to be corrected, and for uttering falsehoods to Samuel, His messenger. Samuel told Saul that, as he had rejected the Word of the Lord, God had rejected him from being king.” {1SP 366.2} 1SP:366.1-366.2; 4aSG:76.
15:24: “I have sinned” = “[366] This last startling denunciation from Samuel gave Saul a sense of his true condition, and, through fear, he acknowledged that he had sinned, and had transgressed the Commandment of the Lord, which he had before firmly denied. He entreated Samuel to pardon his sin, and to worship with him before the Lord. Samuel refused, and told Saul that God had rent the kingdom from him; and lest he should be deceived, he told [367] him that the Strength of Israel would not lie, nor be as changeable as he was.” 1SP:366-367.
15:25: “pardon my sin” = “Saul’s stubbornness in persisting before Samuel that he had obeyed God, was as iniquity and idolatry. His love to carry out his own will was more desirable to him than to obtain the favor of God, or the approbation of a clear conscience. And when his sin was opened clearly before him, and his wrong definitely pointed out, his pride of opinion, his excessive self-love, led him to justify himself in his wrong course, in defiance of the reproof of Samuel, and the Word of the Lord by the mouth of His prophet. Such obstinacy in a known transgression, separated him forever from God.” 4aSG:76.
“When King Saul realized that he had been rejected by God, and when he felt the force of the Words of denunciation that had been addressed to him by the prophet, he was filled with bitter rebellion and despair. It was not true repentance that had bowed the proud head of the king. He had no clear perception of the offensive character of his sin, and did not arouse to the work of reforming his life, but brooded over what he thought was the injustice of God in depriving him of the throne of Israel and in taking the succession away from his posterity. He was ever occupied in anticipating the ruin that had been brought upon his house. He felt that the valor which he had displayed in encountering his enemies should offset his sin of disobedience. He did not accept with meekness the chastisement of God; but his haughty spirit became desperate, until he was on the verge of losing his reason.” PP:643.
15:29: “He is not a man, that He should repent” = “Man’s repentance implies a change of mind. God’s repentance implies a change of circumstances and relations. Man may change his relation to God by complying with the conditions upon which he may be brought into the divine favor, or he may, by his own action, place himself outside the favoring condition; but the Lord is the same ‘yesterday, and to-day, and forever (Heb. 13:8).’ Saul’s disobedience changed his relation to God; but the conditions of acceptance with God were unaltered, -- God’s requirements were still the same; for with Him there ‘is no variableness, neither shadow of turning (Jam. 1:17).’ ” PP:630.
15:30-31: “I have sinned” = “Again Saul earnestly entreated that Samuel would honor him with his presence once more before the elders of Israel and all the people. Samuel yielded to his request, and called for the cruel king Agag; and he came to him very politely.” 1SP:367.
“And the Lord no more communicated with Saul, or instructed him through Samuel. He had chosen to follow his own will, and had rejected the Word of the Lord. God left him to be guided by his own judgment, which he had chosen to follow rather than to obey God. Saul had no true repentance. He had become exalted because he was made king. He manifested greater anxiety to be honored by Samuel before the people, than to obtain forgiveness and the favor of God.” 1SP:367; 4aSG:78.
“He [Saul] was always full of anxiety, and when in his gloomy moods he wished not to be disturbed, and at times would suffer none to approach him. He would speak prophetically of his being dethroned, and another occupying his position as ruler, and that his posterity would never be exalted to the throne, and receive kingly honors, but that they would all perish because of his sins. He would repeat prophetically sayings against himself with distracted energy, even in the presence of his lords and of the people.
“Those who witnessed these strange exhibitions in Saul recommended to him music, as calculated to have a soothing influence upon his mind when thus distracted. In the providence of God, David was brought to his notice as a skillful musician.” 4aSG:78.
CHAPTER SIXTEEN
16:1 & 13-14: “the Spirit of the Lord departed from Saul” = The Holy Spirit departs from Saul, dispelling the “ONCE SAVED ALWAYS SAVED” theory, which holds on to the assumption that once one has the Holy Spirit, one always has the Holy Spirit and is saved. See my Bible Study: “ONCE SAVED ALWAYS SAVED.”
16:2: “heifer” = A “heifer” is a young female cow that has not been bred or used to plow with yet. Female cows were not acceptable for the sacrifice for sins, but they were used as “Peace Offerings,” one of which is described in Deuteronomy 21:1-4. By taking an offering Samuel would keep any suspicions that Saul may have had of Samuel in check.
16:6: “that he looked on Eliab” = “As the sons of Jesse passed before Samuel, he would have selected Eliab, who was of high stature and dignified appearance, but the angel of God stood by him to guide him in the important decision, and instructed him that he should not judge from appearances. Eliab did not fear the Lord. His heart was not right with God. He would make a proud, exacting ruler.” 1SP:369. See First Samuel 17:28.
16:13: “David from that day forward” = Working it backwards, King David died at 70 years old. In B.C. 1015 (Born, according to the common chronology, in B.C. 1085) he began to reign when 30 years of age, but over Judah alone, in B.C. 1055 (2Sa. 5:4; 1Ki. 2:11; 1Ch. 29:27). He began to reign over all of Israel, seven years and six months later (2Sa. 5:5), in B.C. 1048. He died in B.C. 1015, at 70 years of age. This means that he began to reign in B.C. 1055.
Thus, B.C. 1055 is also the date that King Saul died and when he visited the witch at Endor, which is where we learn that Samuel has already been deceased for a while. Therefore, Saul began to reign in B.C. 1095. When Samuel anointed him, Samuel was already at the ripe old age of 76. How much longer Samuel lived after the anointing of King Saul is not known. However, it was certainly less than 40 years, which would bring us to the scene of the witch at Endor.
“David was not of lofty stature; but his countenance was beautiful, expressive of humility, honesty, and true courage. The angel of God signified to Samuel that David was the one for him to anoint, for he was God’s chosen. From that time the Lord gave David a prudent and understanding heart.” 1SP:368.
“God’s providence connected David with Saul, that by his wise behaviour he might obtain the confidence of the people, and by a long course of hardships and vicissitudes be led to put his entire trust in God, while He was preparing him to become ruler of His people.” 4aSG:79.
16:14-16 & 23: “an evil spirit from the Lord” = The key to understanding these verses is to consider the first part: “But the Spirit of the Lord departed.” There are two forces at work in this world and you must choose between them. Evidently (in this case, and this could be us) Saul decided not to serve God. And when the Holy Spirit departs that opens the door for Satan and his demons to come in (see Mat. 12:43-45). God will not force Himself upon us, but He does allow Satan some ground especially if that is our own choice. Another key to understanding “an evil spirit from the Lord,” is to see James 1:13-15.
16:18: “Then answered one of the servants” = Who is this servant? From “Gill’s Bible Commentary:” “Which the Jews say (T. Bab. Sanhedrin, fol. 93. 2. So in Hieron. Traditional Hebrew in lib. Reg. fol. 76. C.) was Doeg the Edomite, who out of envy and ill will to David spake of him, that Saul might have an opportunity of slaying him; but this is not at all likely; rather it was one of David’s friends and acquaintance, that was desirous of promoting him at court, and no doubt was directed to that motion by the overruling providence of God.”
The word here used for “servants,” i.e., “na’ar,” literally means, “young man,” as it is rendered in First Samuel 14:1. The context suggests that it was one of the “servants” of Saul’s court (see verses 16 & 17). How he knew David we are not told. But his statement is in the providence of God.
16:21: “David came to Saul” = “[368] When Saul saw that Samuel came no more to instruct him, he knew that the Lord had rejected him for his wicked course, and his character seemed ever after to be marked with extremes. His servants, whom he directed in regard to things connected with the kingdom, at times dared not approach him, for he seemed like an insane man, violent and abusive. He often seemed filled with remorse. He was melancholy, and often afraid when there was no danger. This disqualified him for being ruler. He was always full of anxiety; and when in his gloomy moods, he wished not to be disturbed, and at times would suffer none to approach him. He would speak prophetically of his being dethroned, and another’s occupying his position as ruler, and that his posterity would never be exalted to the throne, and receive kingly honors, but that they would all perish because of his sins. He would repeat, prophetically, sayings against himself with distracted energy, even in the presence of his lords, and of the people.
“Those who witnessed these strange exhibitions in Saul recommended to him music, as calculated [369]
“to have a soothing influence upon his mind when thus distracted. In the providence of God, David was brought to his notice as a skillful musician. He was also recommended for being a valiant man of war, prudent and faithful in all matters, because he was especially guided by the Lord. Saul felt humbled at times, and was even anxious that one should take charge of the government of the kingdom, who should know from the Lord how to move in accordance with His Will. While in a favorable state of mind, he sent messengers for David. He soon loved him, and gave him the position of armor-bearer, making him his attendant. He thought that if David was favored of God, he would be a safeguard to him, and perhaps save his life, when he should be exposed to his enemies. David’s skillful playing upon the harp soothed the troubled spirit of Saul. As he listened to the enchanting strains of music, it had an influence to dispel the gloom which had settled upon him, and to bring his excited mind into a more rational, happy state.” 1SP:368-369.
CHAPTER SEVENTEEN
17:1: “the Philistines gathered together their armies” = “When the Philistines renewed war with Israel, David was permitted to go to his father’s house to resume the occupation of shepherd, which he loved. The Philistines dare not venture their large armies against Israel, as they had heretofore done, fearing they would be overcome, and fall before Israel. They are ignorant of the weakness of Israel. They know not that Saul and his people have great anxiety, and dare not commence the battle with them, fearing that Israel will be overcome. But the Philistines propose their own manner of warfare, in selecting a man of great size and strength, whose height is about twelve feet; and they send this champion forth to provoke a combat with Israel, requesting them to send out a man to fight with him. He was terrible in appearance, and spoke proudly, and defied the armies of Israel and their God.” 1SP:370; 4aSG:79-80.
17:4: “whose height was six cubits” = A “cubit” at the time is thought to be about 18 to 22 inches. If we just take about 20 inches as our standard, then “Goliath” would be about 10 feet tall.
17:10: “I defy the armies of Israel this day” = “[370] As Israel [371] had been partakers with him in transgression, he had no hope that God would work specially for them, and deliver them out of the hands of the Philistines. The armies of Israel seemed paralyzed with terror. They could not trust in their king, whom they had demanded of God. Saul’s mind was changeable. He would for a short time direct the armies, and then fear and discouragement would seize him, and he would countermand his orders.” 1SP:370-371.
17:20: “David rose up” = “But, unknown to Jesse, the youthful shepherd had been entrusted with a higher mission. The armies of Israel were in peril, and David had been directed by an angel to save his people.” PP:645.
17:25: “make his father’s house free in Israel” = That is, “free” from paying taxes or levies of any kind.
17:28: “Eliab’s anger was kindled against David” = “David’s eldest brother, Eliab, whom God would not choose to be king, was jealous of David, because he was honored before him. He despised David, and looked upon him as inferior to himself. He accused him before others of stealing away unknown to his father to see the battle. He taunts him with the small business in which he is engaged, in tending a few sheep in the wilderness. . . David is not careful to explain to his brother that he had come to the help of Israel; that God had sent him to slay Goliath. God had chosen him to be a ruler of Israel; and as the armies of the living God were in such peril, he had been directed by an angel to save Israel.” 1SP:371; 4aSG:81.
17:45-47: “Goliath” = “Goliath trusted in his armor. He terrified the armies of Israel by his defiant, savage boastings, while he made a most imposing display of his armor, which was his strength. David, in his humility and zeal for God and His people, proposed to meet this boaster. Saul consented, and had his own kingly armor placed upon David. But David would not consent to wear it. He laid off the king’s armor; for he had not proved it. He had proved God, and in trusting in Him had gained special victories. To put on Saul’s armor would give the impression that he was a warrior, when he was only little David, who tended the sheep. He did not mean that any credit should be given to the armor of Saul; for his trust was in the Lord God of Israel.” GW:188.
17:52: “the Philistines fell down” = From “John Gill’s Bible Commentary,” we read: “Josephus says, there were killed of the Philistines thirty thousand, and twice as many wounded.” Antiquities l. 6. c. 9. section 5. See my Bible Study: “BIBLE, ARCHAEOLOGICAL FINDS THAT SUPPORT THE.”
“Shaaraim” = Archaeological discovery of Shaaraim has determined that this is the city that they fled to. The meaning is “city of two gates.” This is particularly an interesting find and fascinating to archaeologists, because in those days small cities such as this would only have had one gate. In Hebrew, “r” means “gate.” While “aim” means “two.”
Excavations of the Philistia territory (Gaza Strip today), almost 30% of the bones found are pig bones. Meaning, their diet consisted of pork. DNA analysis of those pig bones tell us the they were not indigenous to this Philistine territory. They are actually pigs brought into the region and originated in Europe. It is also now known, despite the Muslim false claims, that the Philistines came from the Aegean world, from Greece, from Mycenae, and such areas as those.
What is also interesting, is that just outside of the Philistine territory (Gaza Strip), to the east, where the Israelites lived, near Khirbet Caiaphas, there were no pig bones found.
CHAPTER EIGHTEEN
18:1: “the soul of Jonathan was knit with the soul of David” = “Especially was the heart of Jonathan knit with David’s; and there was a most sacred bond of union established between them, which remained unbroken till the death of Saul and Jonathan. This was the Lord’s doings, that Jonathan might be the means of preserving the life of David when Saul would try to kill him. God’s providence connected David with Saul, that by his wise behaviour he might obtain the confidence of the people, and by a long course of hardships and vicissitudes, be led to put his entire trust in God, while He was preparing him to become ruler of His people.” 1SP:369; 4aSG:79.
18:6: “musick” = “I have seen companies of angels, who stood in a hollow square, every one having a harp of gold. At the end of the harp was an instrument to turn, to set the harp, or change the tunes. Their fingers did not sweep over the strings carelessly, but the fingers must touch different strings to produce different sounds. There is one angel who always leads, first touches the harp, strikes the note, then all join in the rich, perfect music of Heaven.” 4bSG:31.
18:9: “Saul eyed David from that day and forward” = “Yet because the people all esteemed and loved David, Saul was afraid to harm him openly.
“Through the influence of the people, David was promoted to take charge of the business connected with warfare. He was leader in all their important enterprises. As Saul saw that David had won the love and confidence of the people, he hated him; for he thought that he was preferred before him. He watched an opportunity to slay him;” 1SP:373.
18:10: “evil spirit from God” = See my First Samuel 16:14-16 & 23 Note.
18:11: “Saul cast the javelin” = Angels of God preserved the life of David. They made him to understand what was the purpose of Saul, and as the instrument was hurled at him, he sprang one side, and received no harm, while the instrument was driven deep in the wall where David had been sitting.
“The people of Israel were now made to feel their peculiar position. They had daily evidence that God had left Saul to his own guilty course, and that they were commanded by a ruler who dared to commit murder, and slay a righteous person whom the Lord had chosen to save them. And by the cruel acts of Saul they were having living evidences to what extremes of guilt and crime a king might go who rebelled against God, and was governed by his own passions.
“David had obeyed Saul as a servant, and his conduct was humble. His life was irreproachable. His faithfulness in doing the Will of God was a constant rebuke to Saul’s extravagant, rebellious course. Saul determined to leave no means untried, that David might be slain. As long as Saul lived, this was the great object of his life, notwithstanding he was compelled to ascribe to the providence of God the escape of David from his hands. Yet his heart was destitute of the Love of God, and he was a self-idolater. True honor, justice, and humanity, were sacrificed to his pride and ambition.” 1SP:374; 4aSG:83.
CHAPTER NINETEEN
19:9: “evil spirit from the Lord” = See my First Samuel 16:14-16 & 23 Note.
19:23: “prophesied” = “He prophesied of the coming of Messiah as the world’s Redeemer.” ST, August 24, 1888; TA:121.
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CHAPTER TWENTY
20:5: “to morrow is the new moon” = See Numbers 28:11-15; then Numbers 10:10.
20:6: “yearly sacrifice” = Apparently it was customary for the family of Jesse to take one day in a year to have an anniversary feast by way of gratitude and thankfulness for the mercies of God in blessing them for the past year and for the continuance of those blessings for the year to come.
Here is my Ezekiel 4:5 Note: “three hundred and ninety days” = These “days” were the years during which Israel and Judah sinned, and date in the case of Israel from Jeroboam’s rebellion to the time at which Ezekiel wrote (circa 390 years); and in the case of Judah from Josiah’s reformation. The breakdown would be when Judah was finally desolated by Nebuzar-adan, in B.C. 584, to the establishment of idolatry in Israel by Jeroboam, in B.C. 975; beginning from First Kings 12:33, and ending in Jeremiah 52:30. That these “days” equal “years,” speaking prophetically, see verse 6. For other instances where our Lord uses “days” in the sense of meaning “years” in prophetic language, see also Numbers 14:34; First Samuel 20:6; Psalm 90:10; and then see Genesis 6:3.
Another simple breakdown would be, the siege of Jerusalem was about 18 months long (Jer. 52:4-6). If we deduct 5 months from that siege, when the besiegers withdrew from Jerusalem because of Pharaoh’s approaching army (Jer. 37:5-8), we come close to 390 days.
For some reason the “LXX” has it as 190. No one is sure why. Keep in mind that Ezekiel most likely did this lying on his left side only at certain times of the day when attention of the populous would notice. The reason we can know this is because he is given other things to do during this time period (see verse 8-10).
CHAPTER TWENTY-ONE
21:2: “David said unto Ahimelech the priest” = “In his extremity he resorted to deception. Here David manifested a want of faith in God, and his sin resulted in causing the high priest to be put to death. Had the facts been plainly stated, Ahimelech would have known what course to pursue to preserve his [Ahimelech’s] life. God requires that truthfulness shall mark his people, even in times of peril.” ST, August 31, 1888; PP:655.
21:6: “the priest gave him hallowed bread” = “Excessive hunger excused David for violating even the holiness of the sanctuary, and made his act guiltless.” ST, November 30, 1876; 2SP:196.
21:9: “ephod” = From the “International Standard Bible Encyclopedia,” we read: “Ephods were worn by persons other than the high priest. Thus, the boy Samuel was girded with a linen ephod while assisting the aged high priest (1Sa. 2:18); the priests at Nob, 85 in number, are described as men wearing a linen ephod (1Sa. 22:18); and David was girded with a linen ephod when he danced in the procession that brought the ark into Jerusalem (2Sa. 6:14). The ephod was considered appropriate for the king on this solemn and happy occasion; but it would be reading into the narrative more than it contains to infer that lay worshippers were regularly clothed with the ephod; nor are we to suppose that priests other than the high priest were accustomed to wear ephods as rich and elaborate as that of the high priest. Abiathar, who became high priest after the assassination of his father by Doeg, probably brought to the camp of David the ephod worn by the high priest in his ministrations at Nob (1Sa. 23:6), and through this ephod David sought in certain crises to learn Yahweh’s will (1Sa. 23:9; 1Sa. 30:7).”
However, this does not tell us whether or not it was stored in the Sanctuary; but according to the “Jewish Encyclopedia,” 1906 Edition, it was stored “in the Sanctuary.” The question remains, where in the Sanctuary? Certainly not in the Sanctuary Proper (Holy Place and Most Holy Place), for he needs to be wearing It before entering into It.
CHAPTER TWENTY-TWO
22:17: “slay the priests of the LORD” = “He {Saul} has barbarously massacred the priests of the Lord, because they suffered David to escape. He destroyed the city where the priests lived, and put a multitude of righteous persons to death, to satisfy his envious rage.” 1SP:375.
CHAPTER TWENTY-FIVE
25:3: “Nabal” = “Nabal was a descendant of Caleb, but his character was churlish and niggardly.” PP:664.
“churlish” = Meaning, “Mean spirited; rude; crass; impolite; contentious; irritable; unpleasant.” Verse 17 makes it even more clear who Nabal is.
25:5: “David sent out ten young men” = “. . . in accordance with the custom of the times, the son of Jesse sent ten young [665] men to Nabal. . . asked to furnish from his abundance. . . denied him what was his right” PP:664-665.
25:18: “Then Abigail made haste” = “She knew also that Nabal was so set and determined in his way that he would never consent to receive her counsel or act upon her plan. . . From this history, we can see that there are circumstances under which it is proper for a woman to act promptly and independently, moving with decision in the way she knows to be the way of the Lord.” 21MR:214.
25:25: “Let not my lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, so is he” = “Nabal was a coward at heart, and his excessive indulgence of appetite, both in eating and drinking, had affected his physical and moral powers,” ST, October 26, 1888.
“. . . she made it plain to David that the unkind course of her husband was in no wise premeditated against him as a personal affront, but was simply the outburst of an unhappy and selfish nature. . . Abigail presented by implication the course that David ought to pursue. He should fight the battles of the Lord. He was not to seek revenge for personal wrongs, even though persecuted as a traitor.” PP:666.
25:28: “I pray thee, forgive the trespass of thine handmaid” = “These words could only have come from the lips of one who had partaken of that wisdom which cometh down from above. The piety of Abigail, like the fragrance of a flower, breathed out all unconsciously in face and word and action. The Spirit of the Son of God was abiding in her soul. Her heart was full of purity, gentleness, and sanctified love. Her speech, seasoned with grace, and full of kindness and peace, shed a heavenly influence.” ST, October 26, 1888.
“In the character of Abigail, the wife of Nabal, we have an illustration of womanhood after the order of Christ, while her husband illustrates what a man may become who yields himself to the control of Satan.” 21MR:213.
25:39: “David sent and communed with Abigail, to take her to him to wife” = I believe this to be the beginning of the downfall of David’s discipline to his own sons, for he ever afterward never rebukes or councils his sons when they did wrong in their relationships with women.
“[377] He [David] increased in wealth and greatness. But his prosperity had an influence to lead him from God.
“[378] His temptations were many and strong. He finally fell into the common practice of other kings around him, of having a plurality of wives, and his life was imbittered by the evil results of polygamy. His first wrong was in taking more than one wife, thus departing from God’s wise arrangement. This departure from right, prepared the way for greater errors. The kingly idolatrous nations considered it an addition to their honor and dignity to have many wives, and David regarded it an honor to his throne to possess several wives. But he was made to see the wretched evil of such a course, by the unhappy discord, rivalry and jealousy among his numerous wives and children.” 1SP:377-378.
“David afterward married Abigail. He was already the husband of one wife, but the custom of the nations of his time had perverted his judgment and influenced his actions. Even great and good men have erred in following the practices of the world. The bitter result of marrying many wives was sorely felt throughout all the life of David.” PP:670.
CHAPTER TWENTY-SIX
26:6: “Ahimelech the Hittite” = Interestingly, if Eliam, the father of Bathsheba (2Sa. 11:3) was the same Eliam who was the son of Ahithophel the Gilonite (2Sa. 23:34), then Uriah the Hittite indeed would have married into a very influential family. His father-in-law would have been the son of David’s esteemed counselor. This could explain the proximity of Uriah’s house to the palace, and it may provide a reason for Ahithophel’s later defection to Absalom’s conspiracy. It may well be that he held a grudge against David for the treatment of his granddaughter Bathsheba, and the murder of her husband Uriah.
CHAPTER TWENTY-SEVEN
27:1: “escape into the land of the Philistines” = David went into the land of his enemies. This plan will never work. It is to be noted that while David was there, he wrote no Psalms. So it will be with you when you dwell in your enemies land.
27:12: “He hath made his people Israel utterly to abhor him” = “David’s faith in God had been strong, but it had failed him when he placed himself under the protection of the Philistines. He had taken this step without seeking the counsel of the Lord; but when he had sought and obtained the favor of the Philistines, it was poor policy to repay their kindness by deception. In the favor they had shown him they had been actuated by selfishness. They had reason to remember the son of Jesse, for his valor had cost them their champion, Goliath, and had turned the tide of the battle against them. The Philistines were glad of an opportunity to separate David’s forces from the army under Saul. They hoped that David would avenge his wrongs by joining them in battle against Saul and Israel.” ST, November 16, 1888; 2BC:1022.
CHAPTER TWENTY-EIGHT
28:7: “Seek me a woman that hath a familiar spirit” = See my Bible Study: “DEATH, THE TRUTH ABOUT.”
First of all, First Samuel 28:3 clearly states, “Now Samuel was dead. Secondly, the entire passage starts out with First Samuel 28:6 telling us that God would not allow even the “prophets” to speak to king Saul; Samuel being a “prophet.” Therefore, the Medium was not using Samuel.
In looking at First Chronicles 10:13-14, we can see why Saul was killed and ultimately rejected of the Lord: “[13] So Saul died for his transgression which he committed against the LORD, even against the Word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; [14] And enquired not of the LORD: therefore He slew him, and turned the kingdom unto David the son of Jesse.” My friends, “a familiar spirit” is in NO WAY, SHAPE OR FORM, the prophet Samuel.
In Leviticus 19:11; 20:6; 20:27; Deuteronomy 18:11 Second Kings 21:6; 23:24; Second Chronicles 33:6; Isaiah 8:19; 29:4; (see also Acts 16:6), God had given specific instructions not to inquire of these types, for they only consult with “demons.” NEVER did this witch instruct God what to do; nor bring up Samuel, who was dead; the true Biblical teaching of what happens when you die (see Rom. 6:23; read it correctly). Therefore, the Medium was being used by a “demon,” for even she was “afraid” (verse 13).
“[375] But as God has left him, he seeks a woman with a familiar spirit, who is in communion with Satan. He has forsaken God, and at length seeks one who has made a covenant with death and an agreement with hell, for knowledge. The witch of Endor had made agreement with Satan to follow his directions in all things, and he would perform wonders and miracles for her, and would reveal to her the most secret things, if she would [376] yield herself unreservedly to be controlled by his Satanic Majesty. This she had done.”
“When Saul inquired for Samuel, the Lord did not cause Samuel to appear to Saul. He saw nothing. Satan was not allowed to disturb the rest of Samuel in the grave, and bring him up in reality to the witch of Endor. God does not give Satan power to resurrect the dead. But Satan’s angels assume the form of dead friends, and speak and act like them, that through professed dead friends, he can the better carry on his work of deception. Satan knew Samuel well, and he knew how to represent him before the witch of Endor, and to utter correctly the fate of Saul and his sons.
“Satan will come in a very plausible manner to such as he can deceive, and will insinuate himself into their favor, and lead them almost imperceptibly from God. He wins them under his control, cautiously at first, until their perceptibilities become blunted. Then he will make bolder suggestions, until he can lead them to commit almost any degree of crime. When he has led them fully into his snare, he is then willing that they should see where they are, and he exults in their confusion, as in the case of Saul. He had suffered Satan to lead him a willing captive, and now Satan spreads before Saul a correct description of his fate. By giving Saul a correct statement of his end, through the woman of Endor, Satan opens a way for Israel to be instructed by his satanic cunning, that they may, in their rebellion against God, learn of him, and by thus doing, sever the last link which would hold them to God.
“Saul knew that in this last act, of consulting the witch of Endor, he cut the last shred [377] which held him to God. He knew that if he had not before willfully separated himself from God, this act sealed that separation, and made it final. He had made an agreement with death, and a covenant with hell. The cup of his iniquity was full.” 1SP:375-377; 4aSG:84.
28:13: “gods” = The Hebrew word used here for “gods” is “Elohiym.” The Biblical fact that this medium did not see the “Elohiym” of the Godhead is attested by the Biblical fact that no one has “seen God” (see John 1:18; 4:12). Therefore, what did she see? That would take a Biblical definition of what “Elohiym” is.
It is normally spelled “Elohim,” were we find the first form of this Divine Name in the Bible is ordinarily translated as “God,” as in Genesis 1:1. It is the most frequently used name in the Old Testament, as is its equivalent “theos” in the New Testament. It occurs in the Book of Genesis alone approximately 200 times. It is one of a group of kindred words, to which belong also “El” and “Eloah.” Its form is plural, but the construction is uniformly singular, i.e., it governs a singular verb or adjective, unless used of heathen divinities (see Psa. 96:5; 97:7). In that sense, it is used of “gods” (note the small “g”) in the ordinary sense, such as its use in First Samuel 28:13.
By contrast, its primarily used in the plural (thus, especially with the article X) of the supreme “God.” The occasional use applied by way of deference to magistrates; and sometimes as a superlative: angels (good or evil), gods (small “g”), judges, mighty (men, angels, or Deities). Thus, the context in which it is used is very relevant.
Therefore, you will have to come to your own conclusion as to what this medium saw (other than the God of Heaven).
28:19: “thou and they sons be with me” = Here is the same statement from above in 4aSG:85: “By giving Saul a correct statement of his end, through the woman of Endor, Satan opens a way for Israel to be instructed by his Satanic cunning, that they may, in their rebellion against God, learn of him, and by thus doing, sever the last link which would hold them to God.
“Saul knew that in this last act, of consulting the witch of Endor, he cut the last shred which held him to God. He knew that if he had not before willfully separated himself from God, this act sealed that separation, and made it final. He had made an agreement with death and a covenant with hell. The cup of his iniquity was full.”
CHAPTER THIRTY-ONE
31:2: “slew Jonathan” = “[156] On the record of those who through self-abnegation have entered into the fellowship of Christ’s sufferings, (157) stand -- one in the Old Testament and one in the New -- the names of Jonathan and of John the Baptist.” Ed:156-157.
31:4: “Draw thy sword, and thrust me through” = Here is my Judges 9:54 Note: “Draw thy sword, and slay me” = The Romans and the Greeks were sanguine about suicide. They believed that the human body belonged to the gods. Thus, killing oneself was an offence against them. They were not far off from the truth.