Summary: Samuel appoints Saul as king before relinquishing his leadership. Before stepping down, Samuel seeks affirmation from the people that he has treated them justly (v. 3), to which they respond positively (v. 4). With Israel transitioning into monarchy, Samuel recalls their history to provide perspective for the future. He expresses concern about potential idolatry among the people (v. 21) and reassures them that God will not abandon them (v. 22). Though, he warns them of consequences if they forsake Him, including being overtaken by other nations (v. 25).
Everyone has accepted Saul as the rightful king of Israel. Consequently, Samuel needs to “withdraw as the theocratic leader, though he continues to exercise his prophetic ministry.”[] In this speech, he warns the people of God’s judgment if they turn away from him. Baldwin writes, “Samuel is seeking vindication not only of his own integrity but also of the style of rule he represented.”[]
(12:1) Samuel said to all Israel, “I have listened to everything you said to me and have set a king over you.”
Samuel gave the people what they wanted, because God told Samuel to “listen” to the people (1 Sam. 8:7, 9, 22).
(12:2-3) “Now you have a king as your leader. As for me, I am old and gray, and my sons are here with you. I have been your leader from my youth until this day. 3 Here I stand. Testify against me in the presence of the LORD and his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I cheated? Whom have I oppressed? From whose hand have I accepted a bribe to make me shut my eyes? If I have done any of these things, I will make it right.”
“I have been your leader from my youth until this day.” Samuel appeals to the history of his career as a prophet to reinforce his integrity. The people knew that he had lived with integrity in full view for his entire life. His leadership will stand in stark contrast to the leadership of the king.
“Testify against me.” Samuel puts his integrity on the line by asking them to testify against him, seeing if they can find any fault in his leadership with regard to stealing or oppressing the people. Again, this stands in contrast to the king.
“My sons are here with you.” It’s unclear why he mentions his wicked sons. Perhaps, he mentions them to show a contrast between his own integrity, and their selfishness. Baldwin asserts that he mentions his sons to “reinforce the fact that his ministry has covered the generations.”[]
(12:4) “You have not cheated or oppressed us,” they replied. “You have not taken anything from anyone’s hand.”
The people testify that Samuel is innocent. This is far different than what the kings would do to them (1 Sam. 8:11-16; 14:52).
(12:5) Samuel said to them, “The LORD is witness against you, and also his anointed is witness this day, that you have not found anything in my hand.”
“He is witness,” they said.
Samuel calls Saul and God himself to the witness stand. This shows that he is completely innocent in these areas (e.g. stealing, oppressing). Youngblood argues that legal language pervades this speech—almost like taking the “stand” in court.[]
(12:6) Then Samuel said to the people, “It is the LORD who appointed Moses and Aaron and brought your ancestors up out of Egypt.”
Samuel points to God as the ultimate leader of the people, not himself or Saul.
(12:7) “Now then, stand here, because I am going to confront you with evidence before the LORD as to all the righteous acts performed by the LORD for you and your ancestors.”
Samuel argues that God has been a completely Righteous Ruler of the people. The problems in Israel were not God’s fault, but the people’s fault.
(12:8) “After Jacob entered Egypt, they cried to the LORD for help, and the LORD sent Moses and Aaron, who brought your ancestors out of Egypt and settled them in this place.”
God was faithful to answer the people when they “cried out to the LORD” in Egypt.
(12:9-11) “But they forgot the LORD their God; so he sold them into the hand of Sisera, the commander of the army of Hazor, and into the hands of the Philistines and the king of Moab, who fought against them. 10 They cried out to the LORD and said, ‘We have sinned; we have forsaken the LORD and served the Baals and the Ashtoreths. But now deliver us from the hands of our enemies, and we will serve you.’ 11 Then the LORD sent Jerub-Baal, Barak, Jephthah and Samuel, and he delivered you from the hands of your enemies all around you, so that you lived in safety.”
Samuel summarizes the repeated cycle of what happened in the judges: (1) rejection, (2) ramifications, (3) repentance, and (4) rescue. Samuel’s point is that God was always faithful to rescue the people—even when they sinned against him.
(12:12) “But when you saw that Nahash king of the Ammonites was moving against you, you said to me, ‘No, we want a king to rule over us’—even though the LORD your God was your king.”
This reveals one of the motivations for why the people wanted a king: they wanted protection from Nahash the Ammonite (1 Sam. 11:1-4). Instead of trusting God as their protector, they wanted a king (compare with Gideon’s attitude in Judges 8:23).
(12:13) “Now here is the king you have chosen, the one you asked for; see, the LORD has set a king over you.”
God gave the people what they wanted.
(12:14-15) “If you fear the LORD and serve and obey him and do not rebel against his commands, and if both you and the king who reigns over you follow the LORD your God—good! 15 But if you do not obey the LORD, and if you rebel against his commands, his hand will be against you, as it was against your ancestors.”
Whether they have a king or not, it doesn’t change the fact that they need to obey God. This is what Samuel has been driving at throughout this chapter: If they disobey God without a king, they will suffer the consequences, and if they disobey God with a king, they will suffer the consequences.
(12:16-17) “Now then, stand still and see this great thing the LORD is about to do before your eyes! 17 Is it not wheat harvest now? I will call on the LORD to send thunder and rain. And you will realize what an evil thing you did in the eyes of the LORD when you asked for a king.”
Rain in the harvest season was considered terrible (Prov. 26:1). Likewise, the “thunder” could be an allusion back to the Mosaic Covenant (Ex. 19:16; 20:18). After all, Samuel is repeatedly emphasizing the need for obedience. Youngblood writes, “Samuel’s rhetorical question… served as an ominous reminder to the people that all their hard work had the potential of being wiped out in an equally brief period of time.”[]
“When you asked for a king.” The term “asked” (šāʾal) is a pun for Saul’s name.
(12:18-19) Then Samuel called on the LORD, and that same day the LORD sent thunder and rain. So all the people stood in awe of the LORD and of Samuel. 19 The people all said to Samuel, “Pray to the LORD your God for your servants so that we will not die, for we have added to all our other sins the evil of asking for a king.”
This rain could be judgment for their past sins.[] It was a reminder that they should follow God’s will in the future, because their sins will not be overlooked.
(12:20) “Do not be afraid,” Samuel replied. “You have done all this evil; yet do not turn away from the LORD, but serve the LORD with all your heart.”
The people have nothing to fear if they decide to follow the Lord.
(12:21) “Do not turn away after useless idols. They can do you no good, nor can they rescue you, because they are useless.”
Isaiah the term “useless” (tōhû) to refer to idols (Isa. 41:29; 44:9). Samuel is urging the people not to trust in worthless things (like kings!), but rather to trust in God.
(12:22) “For the sake of his great name the LORD will not reject his people, because the LORD was pleased to make you his own.”
God will be faithful to them. The question is whether the people will be faithful to God.
(12:23) “As for me, far be it from me that I should sin against the LORD by failing to pray for you. And I will teach you the way that is good and right.”
Samuel considered it sinful not to pray.
(12:24-25) “But be sure to fear the LORD and serve him faithfully with all your heart. Consider what great things he has done for you. 25 Yet if you persist in doing evil, both you and your king will perish.”
“Consider what great things he has done for you.” This is a major theme throughout Samuel’s speech. He wants to direct their attention to the goodness of God—not their new, fallible king. Moreover, Baldwin writes, “Nothing is likely to prove a more effective incentive to faithful service.”[]
“If you persist in doing evil, both you and your king will perish.” Samuel foreshadows what will happen to Saul and the people. The term “perish” comes up again on the lips of David to refer to Saul’s judgment (1 Sam. 26:10), which eventually happened (1 Sam. 31:1-5). This speech and the accompanying miracle seem like overkill on Samuel’s behalf. But even with all of Samuel’s warnings, Saul and the people did not listen.
When we move into new life situations, it is helpful to remember God’s provisions in the past.
It’s crucial to trust in God, rather than in “useless” like idols, kings, or people.
Why didn’t Saul take Samuel as his counselor in his new political cabinet? Samuel would’ve made a wonderful counselor to the king, but Saul struck out on his own. What a mistake! Baldwin’s words are worth quoting at length: “Had he realized it, Saul could have gained much by the presence of a seasoned prophet like Samuel alongside him, ready to give guidance, instruction and, if necessary, rebuke. Above all, Samuel was an intercessor who knew the Lord’s mind, and saw prayer answered. Samuel would indicate the right way, and all Saul had to do was follow. He could have leant hard on Samuel and he would have found reassurance. In the event, this was exactly what Saul could not bring himself to do.”[]
Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 106.
Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 106.
Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 106.
Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 646.
Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 649.
Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 649.
Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 108.
Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 109.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
