1 Samuel 19

1 Samuel 19:1

The People Are Afraid of Nahash

The first enemy Saul faces are not the Philistines, but is the Ammonite Nahash. Nahash means ‘serpent’. David will have to do with the son of Nahash (1 Chronicles 19:1-4). The threat that Nahash made audible is one of the reasons why the people wanted a king (1 Samuel 12:12).

Nahash besieges Gilead. Gilead is not in the promised land, but at the wilderness side of Jordan. This is the area that is first threatened if hostile forces want to invade the land. The men of Jabesh propose the enemy to make a covenant with each other. In return, they must submit to the enemy. There is no thought of a call to God. So much the inhabitants of the city are alienated from God.

Nahash wants to go along with this proposal, but he comes up with an idea. He imposes a condition, which will further humiliate the people. His condition to gouge out the right eye will eliminate the people, because then they can no longer shoot with the bow. Nahash, however, is not just talking about a reproach for Jabesh alone, but about the reproach it brings on “all Israel”.

The snake has more awareness of the unity of God’s people than the inhabitants of Jabesh. In Judges 21 Jabesh wanted to be neutral (Judges 21:8-9). As long as it concerns others, one does not care about it and wants to remain neutral. With this reproach on Jabesh the whole people will be affected, there will be a reproach on all Israel. This answer of Nahash is perhaps meant as revenge on Israel for the shame of the defeat Jephthah inflicted on the Ammonites (Judges 11:32-33).

Under this threat Jabesh sees, now it concerns himself, the unity of God’s people and seeks his support in it. The elders of Jabesh ask for a postponement and indicate the reason of it. They want to send out a call for help to Israel. When others needed the help of Jabesh, Jabesh did not help. Now that they are in need themselves, they want others to help them.

Nahash, convinced of his own strength and the weakness of Israel, gives Jabesh occasion to call on others to help. Israel must have been very weak that Nahash can act so self-assured. It also seems that Israel did not have any central authority at that time. We can also conclude that neither Nahash nor the people of Jabesh heard of Saul’s election as king. This becomes even clearer when the messengers arrive in 1 Samuel 11:4 in the Gibeah of Saul and present their case to the people, without directly appealing to Saul.

In their mission to gain support in their defense against Nahash, the messengers also come to Gibeah, where here the name of Saul is linked to. When Gibeah hears of their situation, they weep about it. Their weeping is not of sadness, by which they turn to God, but of cowardice, because they are afraid of the enemy. It seems that they too know nothing about Saul, anointed king. At least they do not ask if Saul wants to come.

1 Samuel 19:2

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:3

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:4

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:5

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:6

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:7

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:8

Saul Strikes Down the Ammonites

Saul is still the farmer’s son. He comes from the field when he hears of the humiliation and threat. His reaction belongs to the beginning of his life as anointed king that we can consider the best part of his kingship. The Spirit of God seizes him. His indignation is great, but human anger also seems to play a role, perhaps out of anger because of the cowardice of the men of Jabesh.

To make Israel ready for action, he sets a terrifying example. The words he speaks here are characteristic. He speaks not of a coming out behind the LORD, but only of a coming up behind himself and Samuel. It is also remarkable that he calls himself first and therefore takes the first place. He does not ask if Samuel agrees. Samuel himself has never claimed a place next to the king. Despite all these negative features, God uses it anyway. He lets fall His dread upon the people.

The turnout is enormous. If God acts, something amazing can happen. No man will have stayed at home. Although Israel is still a whole, here the Spirit already points to a distinction between Israel and Judah. After the encouraging turnout, the messengers of Jabesh are promised deliverance. When they come home with this message, there is joy in Jabesh, but toward Nahash they persevere in their hypocrisy.

The trip from Bezek probably started the night before. When they have reached Jabesh at the dawn of the morning, Saul divides the people into three armies. This has proved to be a tried and tested strategy with Gideon (Judges 7:16; 20-22). Saul and his men have a great victory because the LORD is acting here. There are no two enemies left together, which means that the enemy is completely powerless. It is the proof for Saul that the LORD is with him.

The victory of the king according to the flesh over the flesh can be compared to the orthodox doctrine that keeps the wrong doctrine out of the door. Or also with certain forms of legalism that keep worldly influences out of the door, while there is no life from God. 1 Samuel 15 shows that Saul has learned nothing from this victory.

1 Samuel 19:9

The Victory Is From the LORD

In the flush of the victory, the people also want to carry out another massacre even among their own people, that enthusiastic they are through the victory under the leadership of Saul. They turn to Samuel, with whom they acknowledge him as their leader.

In the sincerity that a natural person also can have, Saul keeps the people from their intention. It is to his credit that he gives the LORD the honor of victory. To all these things a natural man can come, while his heart is still far from God.

1 Samuel 19:10

The Victory Is From the LORD

In the flush of the victory, the people also want to carry out another massacre even among their own people, that enthusiastic they are through the victory under the leadership of Saul. They turn to Samuel, with whom they acknowledge him as their leader.

In the sincerity that a natural person also can have, Saul keeps the people from their intention. It is to his credit that he gives the LORD the honor of victory. To all these things a natural man can come, while his heart is still far from God.

1 Samuel 19:11

Samuel Renews the Kingdom

Samuel makes use of the cheering mood among the people. He judges that this is the time to renew the kingship. For this he wants to go to Gilgal, the place where by the LORD through the circumcision the “reproach of Egypt” was “rolled away” from His people (Joshua 5:9a). “Gilgal” means “rolled away”. “So the name of that place is called Gilgal” (Joshua 5:9b). When the land was possessed, the people returned there after every battle. Spiritually it represents the place where the judgment of the flesh is executed (Colossians 2:11).

After the circumcision in Gilgal Joshua learned Who the real Leader of the people is (Joshua 5:13-15). By understanding what happened in Gilgal, Saul too would have to learn that God is the real King and that he, Saul, is it for God and not in the place of God. Seven times in these two verses Gilgal is mentioned, either by name, or by the reference “there” by which Gilgal is meant.

The people offer sacrifices of peace offerings. This is the second time Saul has taken part in a peace offering. Earlier he participated with Samuel (1 Samuel 9:24). The great joy of Saul and all the men of Israel is the joy in the LORD for the victory He has given. Saul will also have thanked the LORD for it.

People can thank God, even without new life. In a way it is the thanksgiving of the Pharisee. If a man has not yet learned that nothing good dwells in him, that is in his flesh, he can rejoice in God, while he will be without Him forever.

1 Samuel 19:12

Samuel Renews the Kingdom

Samuel makes use of the cheering mood among the people. He judges that this is the time to renew the kingship. For this he wants to go to Gilgal, the place where by the LORD through the circumcision the “reproach of Egypt” was “rolled away” from His people (Joshua 5:9a). “Gilgal” means “rolled away”. “So the name of that place is called Gilgal” (Joshua 5:9b). When the land was possessed, the people returned there after every battle. Spiritually it represents the place where the judgment of the flesh is executed (Colossians 2:11).

After the circumcision in Gilgal Joshua learned Who the real Leader of the people is (Joshua 5:13-15). By understanding what happened in Gilgal, Saul too would have to learn that God is the real King and that he, Saul, is it for God and not in the place of God. Seven times in these two verses Gilgal is mentioned, either by name, or by the reference “there” by which Gilgal is meant.

The people offer sacrifices of peace offerings. This is the second time Saul has taken part in a peace offering. Earlier he participated with Samuel (1 Samuel 9:24). The great joy of Saul and all the men of Israel is the joy in the LORD for the victory He has given. Saul will also have thanked the LORD for it.

People can thank God, even without new life. In a way it is the thanksgiving of the Pharisee. If a man has not yet learned that nothing good dwells in him, that is in his flesh, he can rejoice in God, while he will be without Him forever.

1 Samuel 19:14

Samuel Announces His Resignation

The people are still in Gilgal (1 Samuel 11:14). There Samuel gives his farewell speech. Saul has become king and has already acted as such and does not go back to his cattle. Samuel’s task is over, and he steps back. This does not mean that he is without work, but this will continue in silence. This is how it goes with older believers. They withdraw more from public service, but the task to pray remains (1 Samuel 12:23).

Samuel addresses the people for the last time. With his speech he also wants to prevent the people from accusing him afterward of having given them a king. He has appointed him, but it is at their request. Man is always inclined to blame others. This has been the case since Adam and Eve.

Samuel points out their king to the people. He says of himself that his time is up. He only says of his sons that they are with them. He mentions this as fact, as a neutral matter, without value judgment. This remark about his sons may also mean that he has deposed them again and that they are back as ordinary citizens among the people.

He can say of himself that he has walked before them, something he does not say of his sons. Now Saul will walk before them. But how great is the difference between the walking before them of Samuel and of Saul. Samuel can say that from his youth he did this in full faithfulness to the LORD. They know him from a long stay among them, in which he has always served them. Of Saul the people know nothing yet. They only judge him by his appearance because he still must prove everything.

Saul, who is already king, has yet to prove himself, while David has already done so before he becomes king.

1 Samuel 19:15

Samuel Announces His Resignation

The people are still in Gilgal (1 Samuel 11:14). There Samuel gives his farewell speech. Saul has become king and has already acted as such and does not go back to his cattle. Samuel’s task is over, and he steps back. This does not mean that he is without work, but this will continue in silence. This is how it goes with older believers. They withdraw more from public service, but the task to pray remains (1 Samuel 12:23).

Samuel addresses the people for the last time. With his speech he also wants to prevent the people from accusing him afterward of having given them a king. He has appointed him, but it is at their request. Man is always inclined to blame others. This has been the case since Adam and Eve.

Samuel points out their king to the people. He says of himself that his time is up. He only says of his sons that they are with them. He mentions this as fact, as a neutral matter, without value judgment. This remark about his sons may also mean that he has deposed them again and that they are back as ordinary citizens among the people.

He can say of himself that he has walked before them, something he does not say of his sons. Now Saul will walk before them. But how great is the difference between the walking before them of Samuel and of Saul. Samuel can say that from his youth he did this in full faithfulness to the LORD. They know him from a long stay among them, in which he has always served them. Of Saul the people know nothing yet. They only judge him by his appearance because he still must prove everything.

Saul, who is already king, has yet to prove himself, while David has already done so before he becomes king.

1 Samuel 19:16

Selflessness of Samuel

Samuel asks them if they can accuse him of something. Why does he ask this? He has listed in 1 Samuel 8 what kind of king their king will be, what he will ask of them (1 Samuel 8:11-17). Now he asks, as it were: “Have I been so? Are you better off now? Will you king be so?” Samuel has walked in humility and subservience; Saul will walk in self-will and self-enforcement.

When he speaks these words, he brings himself and the whole people “into the presence of the LORD”. That makes it a serious event. The questions he asks must touch the hearts and conscience of the people. He also speaks his words in the presence of “His anointed”, that is Saul.

The servant puts himself entirely at the service of God’s people, without asking anything of them, or even giving the impression of seeking profit and self-enrichment. Similar words as here from Samuel we also hear from Nehemiah (Nehemiah 5:15) and Paul (Acts 20:33-34). How important it is for a servant to be able to say this. It is about giving oneself away for the people and not taking anything from them. It is about giving. True service has clean hands. Has there ever been a Head of State or Minister in any part of the world who was able to say so when he resigned and to count on the general agreement of the whole people?

Samuel asks for evidence whether he has taken someone’s ox or donkey. We can apply this spiritually. We steal someone’s ox when we offer God the sacrifice of the thanks of our lips for what He gave in the Lord Jesus, but use the words of another person, that is to say, parrot others. It seems beautiful but is not his own. Words can be stolen (Jeremiah 23:30). We can make the same application when it comes to taking someone’s donkey. The donkey is the animal of service. We can demand a service that is due to another person. This is a way Paul has kept far from himself (2 Corinthians 10:13).

The other things that Samuel asks the people to accuse him of, can also be applied in this way. Oppression means to impose the law on another, to take away his freedom in Christ (cf. Galatians 5:1; cf. Isaiah 58:6). Taking a gift means giving preferential treatment. Then we turn a blind eye to evil. Accepting a gift can also be done by opening up for flattery. Whoever flatters us, we like, and we will favor.

Of all the things Samuel mentions, the people must admit that there is nothing wrong with him in this respect. He has not been hard on them, has recognized each in the dignity that suits him, and has never accepted anything that would cause him lose his independence. Samuel confirms their affirmation and so do the people.

The testimony of our neighbors and especially the testimony of our own conscience, that we have lived honestly and sincerely in our place and vocation, will encourage us if we are scorned. Demetrius is a happy man, because he “has received a [good] testimony from everyone, and from the truth itself” (3 John 1:12).

1 Samuel 19:17

Selflessness of Samuel

Samuel asks them if they can accuse him of something. Why does he ask this? He has listed in 1 Samuel 8 what kind of king their king will be, what he will ask of them (1 Samuel 8:11-17). Now he asks, as it were: “Have I been so? Are you better off now? Will you king be so?” Samuel has walked in humility and subservience; Saul will walk in self-will and self-enforcement.

When he speaks these words, he brings himself and the whole people “into the presence of the LORD”. That makes it a serious event. The questions he asks must touch the hearts and conscience of the people. He also speaks his words in the presence of “His anointed”, that is Saul.

The servant puts himself entirely at the service of God’s people, without asking anything of them, or even giving the impression of seeking profit and self-enrichment. Similar words as here from Samuel we also hear from Nehemiah (Nehemiah 5:15) and Paul (Acts 20:33-34). How important it is for a servant to be able to say this. It is about giving oneself away for the people and not taking anything from them. It is about giving. True service has clean hands. Has there ever been a Head of State or Minister in any part of the world who was able to say so when he resigned and to count on the general agreement of the whole people?

Samuel asks for evidence whether he has taken someone’s ox or donkey. We can apply this spiritually. We steal someone’s ox when we offer God the sacrifice of the thanks of our lips for what He gave in the Lord Jesus, but use the words of another person, that is to say, parrot others. It seems beautiful but is not his own. Words can be stolen (Jeremiah 23:30). We can make the same application when it comes to taking someone’s donkey. The donkey is the animal of service. We can demand a service that is due to another person. This is a way Paul has kept far from himself (2 Corinthians 10:13).

The other things that Samuel asks the people to accuse him of, can also be applied in this way. Oppression means to impose the law on another, to take away his freedom in Christ (cf. Galatians 5:1; cf. Isaiah 58:6). Taking a gift means giving preferential treatment. Then we turn a blind eye to evil. Accepting a gift can also be done by opening up for flattery. Whoever flatters us, we like, and we will favor.

Of all the things Samuel mentions, the people must admit that there is nothing wrong with him in this respect. He has not been hard on them, has recognized each in the dignity that suits him, and has never accepted anything that would cause him lose his independence. Samuel confirms their affirmation and so do the people.

The testimony of our neighbors and especially the testimony of our own conscience, that we have lived honestly and sincerely in our place and vocation, will encourage us if we are scorned. Demetrius is a happy man, because he “has received a [good] testimony from everyone, and from the truth itself” (3 John 1:12).

1 Samuel 19:18

Selflessness of Samuel

Samuel asks them if they can accuse him of something. Why does he ask this? He has listed in 1 Samuel 8 what kind of king their king will be, what he will ask of them (1 Samuel 8:11-17). Now he asks, as it were: “Have I been so? Are you better off now? Will you king be so?” Samuel has walked in humility and subservience; Saul will walk in self-will and self-enforcement.

When he speaks these words, he brings himself and the whole people “into the presence of the LORD”. That makes it a serious event. The questions he asks must touch the hearts and conscience of the people. He also speaks his words in the presence of “His anointed”, that is Saul.

The servant puts himself entirely at the service of God’s people, without asking anything of them, or even giving the impression of seeking profit and self-enrichment. Similar words as here from Samuel we also hear from Nehemiah (Nehemiah 5:15) and Paul (Acts 20:33-34). How important it is for a servant to be able to say this. It is about giving oneself away for the people and not taking anything from them. It is about giving. True service has clean hands. Has there ever been a Head of State or Minister in any part of the world who was able to say so when he resigned and to count on the general agreement of the whole people?

Samuel asks for evidence whether he has taken someone’s ox or donkey. We can apply this spiritually. We steal someone’s ox when we offer God the sacrifice of the thanks of our lips for what He gave in the Lord Jesus, but use the words of another person, that is to say, parrot others. It seems beautiful but is not his own. Words can be stolen (Jeremiah 23:30). We can make the same application when it comes to taking someone’s donkey. The donkey is the animal of service. We can demand a service that is due to another person. This is a way Paul has kept far from himself (2 Corinthians 10:13).

The other things that Samuel asks the people to accuse him of, can also be applied in this way. Oppression means to impose the law on another, to take away his freedom in Christ (cf. Galatians 5:1; cf. Isaiah 58:6). Taking a gift means giving preferential treatment. Then we turn a blind eye to evil. Accepting a gift can also be done by opening up for flattery. Whoever flatters us, we like, and we will favor.

Of all the things Samuel mentions, the people must admit that there is nothing wrong with him in this respect. He has not been hard on them, has recognized each in the dignity that suits him, and has never accepted anything that would cause him lose his independence. Samuel confirms their affirmation and so do the people.

The testimony of our neighbors and especially the testimony of our own conscience, that we have lived honestly and sincerely in our place and vocation, will encourage us if we are scorned. Demetrius is a happy man, because he “has received a [good] testimony from everyone, and from the truth itself” (3 John 1:12).

1 Samuel 19:19

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).

1 Samuel 19:20

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).

1 Samuel 19:21

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).

1 Samuel 19:22

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).

1 Samuel 19:23

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).

1 Samuel 19:24

Righteous Acts of the LORD

After Samuel is declared completely righteous in his actions by the people, he does not begin to blame them for their stupidity in deposing him. He seeks only the honor of God. Therefore he gives an overview of what they have experienced with God and God with them.

To bring the people to a deeper knowledge of their sin Samuel emphasizes what the LORD has done for them. It is He who called Moses and Aaron, and it is He who delivered their fathers from Egypt by them. If therefore the LORD did this then, and He is now present as a Witness at the declaration of Samuel’s selflessness and impartiality, then the people have seriously sinned by now coveting a king themselves. In the person of Samuel they have rejected the LORD their God (1 Samuel 8:7), Who has given them leaders.

Samuel is the last judge and the first prophet (Acts 13:20b). It is the conclusion of an old and the beginning of a new era. He devotes his last words to the righteous acts of the LORD for His people. He tells them the cause of their misery and the way to be delivered from it. With “all the righteous acts of the LORD” he means all the benefits which the LORD has bestowed on His people. These acts are the result of His faithfulness to His covenant. On that account He has fulfilled His promises to His people.

The first righteous acts of the LORD that Samuel mentions are the deliverance of the Israelites from Egypt and bringing them into the land of Canaan. This is what the LORD did through Moses and Aaron. Moses and Aaron have delivered the people from Egypt, but they have not become king. They have been God’s instruments to carry out His will. And when God calls Moses “king in Jeshurun” (Deuteronomy 33:5a), He does so Himself and not the people.

Samuel then shows the reaction of the people to the blessings of God. He starts with “but” (1 Samuel 12:9). This indicates a contrast on the part of the people. The people have always responded with unfaithfulness to the blessings of God. Because of the unfaithfulness of the people, their forsaken of the LORD, He has surrendered them into the power of the enemy. Over time, they have then discovered that these enemies are hard masters and have begun to cry out to the LORD. And always He has answered and given salvation. Thus has the LORD been their liberator from Egypt till now.

The righteous acts of the LORD are evident both from the fact that He had to sell them into the hands of enemies because of their apostasy from Him and from the deliverance of the people from the hands of their enemies. These acts can be found in the book of Judges. Samuel refers to some events in that book.

It shows that God always uses whomever He wants. He is sovereign. Samuel acknowledges that he is only one of several. God can redeem by whomever He wants, also by one or more. None of these saviors has become king. Gideon even explicitly refused it when asked (Judges 8:22-23).