• A city probably located in the Judean hills north or northwest of Jerusalem; may be the same as Ramah of Benjamin (Josh. 18:25), near Bethel; exact location unknown.
• Name means “Height.” Six different Old Testament cities were named Ramah.
• Also known as Ramathaim Zophim (1 Sam. 1:1).
• Traditionally identified with the New Testament city of Arimathea (Luke 23:51).
• Birthplace, hometown, and burial site of the prophet Samuel (1 Sam. 1:19; 7:17; 25:1).
• City where the elders of Israel demanded a king (8:4) and where Saul first met Samuel (9:6, 10).
• A place at which David sought refuge from Saul (19:18).
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Name means: “God Has Possessed.”
Home: Ramathaim Zophim (Ramah), said to be in the mountains of Ephraim.
Family: Son of Jeroham of the tribe of Levi; father of sons and daughters by his wife Peninnah and a later group of children by his wife Hannah, including Samuel.
Best known as: Samuel’s father by Hannah, to whom he showed love by giving her a double portion of offerings presented during the family’s annual visit to Shiloh (1 Sam. 1:5).
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Name means: “Gracious.”
Home: Ramathaim Zophim (Ramah), said to be in the mountains of Ephraim.
Family: One of two wives of Elkanah of the tribe of Ephraim; mother of Samuel, three other sons, and two daughters.
Occupation: Homemaker.
Best known as: The mother of Samuel, who was conceived after Hannah earnestly prayed for a son, vowing to dedicate him as a Nazirite to the Lord (see “The Nazirite Vow” at Num. 6:2).
More: Hannah endured endless mocking from Elkanah’s other wife Peninnah because Hannah was barren (1 Sam. 1:7), a condition viewed as a curse. See “Barrenness” at Gen. 18:11, 12.
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• City in the territory of Ephraim, located “north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and south of Lebonah” (Judg. 21:19).
• Home of the tabernacle (Josh. 18:1) and the center of Israel’s religious life before the monarchy.
• Site of a yearly festival to which Hannah was making a pilgrimage when she came to pray for a son (1 Sam. 1:3, 11).
• Home of Eli (1:3; see also Eli’s profile at 1 Sam. 1:9), Samuel’s mentor (3:1).
• Lost prominence after the ark of the covenant was recovered from the Philistines (6:1, 2, 10–12) and subsequently placed elsewhere (7:2).
• Home of Ahijah the prophet (1 Kin. 11:29; 14:2).
• Lay in ruins in Jeremiah’s day (Jer. 7:12, 14) but inhabited again under Greek and Roman rule.
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Name means: “The Lord Is High.”
Home: Shiloh.
Family: Descended from Ithamar, the youngest son of Aaron; father of two sons, Hophni and Phinehas; great-grandfather of Ahimelech.
Occupation: Priest.
Best known as: The priest of Shiloh who mentored Samuel (1 Sam. 2:11).
More: Eli’s tenure as priest and judge was perilous for Israel because he was unable to manage his household, let alone national issues. See “Eli, the Failed Leader of Shiloh” at 1 Sam. 2:12.
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Hannah pledged that if the Lord gave her a son, she would dedicate him to God’s service as soon as he was weaned. Many individuals in Scripture made vows, but Hannah distinguished herself by carrying out her commitment (1 Sam. 1:24–28). To learn what others vowed and their performance in keeping their word, see “Making Promises to God” at Numbers 30:2.
Hannah’s promise included a lifelong Nazirite vow on her son’s behalf, a dedication to the Lord that required a person’s hair not be cut (1 Sam. 1:11). To find out more about this special vow, see “The Nazirite Vow” at Numbers 6:2.
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Hannah’s Song: Praise for the Real King
The books of 1 and 2 Samuel detail Israel’s transition from the rule of judges to the reign of kings. Under the judges, the nation at times experienced periods of political and spiritual vitality. But more often than not, the people turned from God (Judg. 21:25). It was doubtful that they would fare better under a king.
Hannah’s song shows that no matter the title or status of Israel’s human ruler—judge or king—the Lord was always Israel’s true King (1 Sam. 2:3, 10). Salvation comes from Him (2:1). And the Lord’s heart reaches to the poor and outsiders, people at the bottom of society (2:4–9). The remainder of 1 and 2 Samuel as well as 1 and 2 Kings reinforce these truths.
• When the people demanded a king (8:4, 5), God understood that they had rejected Him as their King (8:7).
• When the nation encountered challenges, it was not the king who brought deliverance but the Lord (for example, 1 Sam. 11:13; 17:46; 2 Sam. 5:22–25).
• It was not Saul, the people’s favorite, who securely established the monarchy. Rather, it was David, the eighth and youngest son of Jesse, a humble shepherd of Bethlehem (1 Sam. 16:7, 9–13; 18:23; 2 Sam. 7:12–16).
Hannah’s song highlights the limitations of human rulers. All government is ultimately established by God (Rom. 13:1–7). Governments should seek justice for all their subjects, yet our faith cannot rest in the power of human control but in the power of God’s justice, mercy, and salvation.
More: Hannah’s song has a counterpart in the New Testament in the song of Mary (Luke 1:46–53), which picks up line-by-line the themes that Hannah raises.
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Hannah’s prayer praises God as the hope of the poor. Ultimately, everything we have is a gift from God. Whatever wealth we possess comes from Him. Scripture offers extensive commentary on poverty and riches. See “The God Who Gives Wealth and Treasures the Poor” at Deuteronomy 8:18.
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Eli, the Failed Leader of Shiloh
Eli served as priest and judge of Israel for forty tumultuous years (1 Sam. 4:18). Israel had no centralized government, and “everyone did what was right in his own eyes” (Judg. 21:25). Eli’s own sons, Hophni and Phinehas, abused the sacrificial system for personal gain and committed immoral acts with the women who served at the tabernacle (1 Sam. 2:12–17, 22). Eli was in a position to halt these abuses, but he did not. When Eli neither restrained nor removed his sons from the priesthood, his family suffered God’s scathing judgment (2:27–36).
One bright hope emerged from Eli’s household: the boy Samuel, who, unlike Eli’s wicked sons, followed God and grew up to be one of Israel’s greatest judges (2:17, 18; 3:1, 19, 20).
More: Eli’s failure as a father and leader helped bring about the capture of the ark of the covenant by the Philistines. See “The Capture and Return of the Ark” at 1 Sam. 5:11.
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Names mean: Possibly “Tadpole” (Hophni) and “The Nubian” (Phinehas); both names could have been Egyptian.
Not to be confused with: Phinehas the grandson of Aaron (Num. 25:7); Phinehas the father of a priest in the days of Ezra (Ezra 8:33).
Home: Shiloh.
Family: Sons of Eli; Phinehas was the father of Ahitub and Ichabod and the grandfather of Ahimelech.
Occupation: Priests.
Best known for: Abusing their priestly position through greed and sexual promiscuity (1 Sam. 2:13–17, 22; compare Lev. 7:31–36; 10:14, 15; Deut. 18:1–5). After foolishly allowing the Israelites to carry the ark of the covenant into battle, the Philistines defeated Israel, killed Hophni and Phinehas, and captured the ark. Reports of these tragedies caused Eli’s death (1 Sam. 4).
More: Two priestly predecessors of Hophni and Phinehas also abused the sacrificial system and lost their lives as a result. See the profile of Nadab and Abihu at Lev. 10:1.
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The warning of the man of God was directed at the ineffectual priest and judge Eli, but the Lord’s judgment would also fall on the entire nation. For too long the people had reneged on their commitment to follow the Lord and keep His Law. The Lord would eventually humble them by temporarily withdrawing a symbol of His presence and protection. Learn about this punishing blow in “The Capture and Return of the Ark” at 1 Samuel 5:11.
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When Eli chose to overlook the sins of his sons, he was honoring them more than God (1 Sam. 2:30). God responded with a vow to lay low Eli’s descendants, beginning with Hophni and Phinehas (2:31–34).
The Lord’s judgment may seem harsh until we recall that Eli and his sons were head priests of the Shiloh tabernacle and were therefore the nation’s spiritual leaders. Hophni and Phinehas badly abused their authority (2:22). Allowing them to persist in sin with little more than a scolding (2:23–25) was unacceptable for a man whose priestly turban was inscribed, “HOLINESS TO THE LORD” (Ex. 28:36).
God condemns leaders who fail to correct flagrant wrongs. Our divided loyalties become obvious when we refuse to confront the damaging behavior of close friends, associates, and family members.
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Name means: “Heard by God.”
Home: Ramah, in the mountains of Ephraim north of Jerusalem.
Family: Oldest son of Elkanah and Hannah; had three brothers and two sisters, plus half brothers and sisters; raised by Eli the priest at Shiloh.
Occupation: Judge and prophet of Israel.
Point of interest: Dedicated to the Lord according to a Nazirite vow made by his mother before he was born (1 Sam. 1:11; see also “The Nazirite Vow” at Num. 6:2).
Best known as: The last of the judges and the first of the prophets (not including Moses; Acts 3:24; 13:20); also for anointing King Saul and King David.
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Young Samuel’s dramatic experience of receiving his calling may prompt us to assume that God calls only a privileged few to do His work. The concept of living out one’s calling can be confusing because it touches on the emotionally charged issues of occupation and self-worth. We often talk about our jobs as if that alone defines who we are—introducing ourselves, for example, with our name and occupation. Yet Scripture makes it clear that we are much more than what we do for a living, and wherever God sends us, we have a calling.
A Task Set by God
Work is an essential, God-given part of life, but by itself it cannot describe an individual’s significance and identity. Every person is multifaceted, with unique strengths, family backgrounds, cultural heritages, friendships, journeys of faith, and more. Defining ourselves by our occupation alone is inadequate and tends to place more value on self than on God; more on activity than on character; more on success than on relationships. In short, it equates employment with worth.
The Reformation leader Martin Luther (see here for an article on his life) sought to correct this insufficient view of personhood, asserting that a person’s entire life was “a task set by God.” In whatever we do—work or play, eating or sleeping, worshiping or relaxing—we have a responsibility to honor God as Lord over all of life.
The Bible and Calling
From the Bible’s point of view, a calling describes all of the responsibility of all Christians to serve God in all of life.
• Every Christian is called to belong to God. Paul told the Christians at Rome that he and they had the same calling (Rom. 1:1, 6). He taught the disciples in Ephesus that just as there is one Spirit and one body, “you were called in one hope of your calling” (Eph. 4:4).
• Every Christian is called a child of God. God compassionately adopts every believer into His family (1 John 3:1) through faith in Jesus Christ.
• Every Christian is called to accept Christ’s work on our behalf. Though we are sinners deserving judgment, the Cross has justified us, making us able to stand before a holy God and receive His salvation and grace (Rom. 8:28–30; 2 Tim. 1:9).
• Every Christian is called to become like Christ. God calls us to change in order to take on the character of Christ. We are to resist turning from Him even when others encourage us to abandon God (Gal. 1:6–9). We should flee evil and pursue good, fighting to maintain our faithfulness (1 Tim. 6:11, 12). Just as Christ is holy, so we are to develop holiness in everything we do (1 Pet. 1:15; 3:9). We pursue Christlikeness with certainty that the Lord helps us, equipping us for every good work (Phil. 2:12, 13; 2 Pet. 1:3–10).
• Every Christian is called to serve God and other people. Christ calls us to live out our faith in a way worthy of Him (Eph. 4:1–4). We enjoy the privilege of declaring God’s work in everything we do and say (1 Pet. 2:9, 10, 21).
• Every Christian is called as a citizen of a new heaven and new earth. The Christian life leads to the end of being raised to stand with Christ in eternal glory, pure and holy at last (1 Pet. 5:10; 2 Pet. 3:10, 11). We will celebrate in the final gathering of Christ and all His faithful followers (Rev. 19:9, 10), and our obedience now confirms this ultimate calling (Matt. 5:19).
As people who trust in Jesus, we have the same significant calling as every other disciple, no matter our occupation. A calling is more than a job. It is living as God’s child.
More: For more on the issue of significance in our work, see the articles under “Work” in the Themes to Study index.
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God promised to judge Eli for knowingly allowing his sons to continue corrupt acts. The priest had challenged his sons at least once, but they paid no attention (1 Sam. 2:22–25). Yet Eli failed to take decisive action. The Law instructed parents to bring a chronically rebellious son before the elders of their city. The case would end in stoning if the son was unrepentant. See “Juvenile Delinquents” at Deuteronomy 21:18–21.
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The phrase “from Dan to Beersheba” meant that Samuel was recognized as the Lord’s prophet throughout the length of the nation from north to south. See “From Dan to Beersheba” at Judges 20:1 for more on this phrase.
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We can only imagine the uneasiness Hannah must have felt as she left young Samuel in the care of Eli the priest and his two wicked sons (1 Sam. 1:24). Yet this devout mother followed through on her vow to dedicate Samuel as a Nazirite (1:11), trusting his future to God. And her trust was rewarded: amid the spiritual ruin of Shiloh and the rest of the nation, the Lord raised Samuel to become the decisive leader that Israel needed (3:1, 19, 20; 4:1; compare Judg. 21:25).
Samuel led his people to renewal through his wise example (1 Sam. 2:11, 18; 3:1; 7:15–17), by ceaseless prayer (12:23; 15:11; Ps. 99:6), by calling leaders and the people to obedience (1 Sam. 12:6–25; 15:22), and through confirming signs (10:1–7; 12:16–19). Yet Samuel did not live to see his labors fulfilled. At the time he died (25:1), God had rejected Saul, and the king was hunting his anointed successor, David. Even Samuel’s own sons, Joel and Abijah, had rejected God’s ways (8:1–3).
It’s easy to remain faithful when we can see the fruit of our labors. But like Samuel, we can choose not to waver in our commitments even when circumstances seem to go against them. At times we may feel as if our efforts will never make a difference, but we can rest in the knowledge that we serve a good God, and He is in control.
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The defeat at Aphek was the darkest day Israel had yet endured. The capture of the ark of the covenant symbolized the loss of God’s presence and power—a shock that caused Eli to faint and die (1 Sam. 4:18) and his daughter-in-law to grieve as she lost her life during childbirth (4:21, 22). Yet God used the Philistine victory to lead His people back to obedience (7:2). See “The Capture and Return of the Ark” at 1 Samuel 5:11 and “The Philistine Threat” at 1 Samuel 28:4, 5.
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• One of five principal Philistine cities (1 Sam. 6:17); located three miles from the Great (Mediterranean) Sea, 20 miles northeast of Gaza.
• Name means “Stronghold” or “Fortress”; the city escaped capture by the Israelites during the conquest (Josh. 11:22; 13:3).
• Valued militarily and commercially because of its strategic location on the coast and the Via Maris, the main highway between Egypt and Syria.
• Site of a temple to Dagon, primary god of the Philistines, where the ark of the covenant was placed after its capture (1 Sam. 5:1–7).
• Captured by King Uzziah of Judah (2 Chr. 26:6) but destroyed by Sargon of Assyria in 711 B.C. (Is. 20:1) as predicted by Amos (Amos 1:8; 3:9).
• Besieged by the Egyptian pharaoh Psamtik (664–610 B.C.) for 29 years.
• Denounced by the prophets (Zeph. 2:4; Zech. 9:6) and by Nehemiah for intermarriage with the Jews (Neh. 13:23).
• Restored shortly before New Testament times and renamed Azotus (Acts 8:40).
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The Capture and Return of the Ark
The Philistine capture of the ark of the covenant (1 Sam. 4:11; 5:1–12) was as much a spiritual defeat as a political and military loss. It should have jolted the nation into action after years of spiritual ambivalence, moral anarchy, and civil chaos (Judg. 21:25; 1 Sam. 2:27–36; 3:11–14).
1. The ark stays in the tabernacle at Shiloh until Eli’s two sons foolishly carry it into battle (Josh. 18:1; 1 Sam. 4:4).
2. Carried into battle as a good luck charm, the ark is captured by the Philistines near Aphek (1 Sam. 4:1, 10, 11).
3. The ark is placed in the temple of Dagon at Ashdod until the idol is toppled and the people are struck with “tumors” (perhaps bubonic plague). Then it is sent to Gath (1 Sam. 5:1–8).
4. At Gath, “tumors” again strike the people, and the ark is sent to Ekron (1 Sam. 5:9, 10).
5. After a brief stop at Ekron, where it causes more disease and death, the ark is sent on an unmanned cart back to the Israelites (1 Sam. 5:10—6:12).
6. The cart bearing the ark stops briefly in a field near Beth Shemesh but is sent on after people look inside and are struck dead (1 Sam. 6:13–20).
7. The ark is removed to Kirjath Jearim, where it remains for twenty years (1 Sam. 7:1, 2) until David relocates it to Jerusalem (2 Sam. 6).
More: Possessing superior iron weapons, the Philistines hacked away at Israelite territory after the conquest under Joshua. See “The Philistines” at Judg. 13:1.
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• A city located in the Valley of Sorek in the northwestern portion of Judah’s territory, near the Philistine border (Josh. 15:10), some 15 miles west of Jerusalem.
• Name means “House of the Sun,” possibly indicating it was a stronghold built on a west-facing hill.
• Possibly the same as Ir-Shemesh (“City of the Sun”), allotted to tribe of Dan (Josh. 19:41).
• Dominated the route from the uplands to the coastal plain.
• Designated a Levitical city.
• Site of an olive oil refinery and a copper works during the kingdom period.
• Played a role in the return of the ark of the covenant from the Philistines (1 Sam. 6:12–15).
• Probably destroyed in the tenth century B.C. when Egyptian king Shishak invaded Judah during the fifth year of Rehoboam’s reign (1 Kin. 14:25–28).
• Site where Jehoash of Israel defeated Amaziah of Judah (2 Kin. 14:11–14; 2 Chr. 25:21–23).
• Retaken by the Philistines during King Ahaz’s reign (28:18).
• Destroyed by Nebuchadnezzar in the sixth century B.C.
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Kirjath Jearim, the temporary resting place for the ark, was a fortified city on a hill that may have served as a Canaanite high place (see “The High Places” at Deut. 12:2). Find out more about this site where the ark remained for twenty years at the city’s profile at Joshua 9:17, and about the route that the ark took to arrive there in “The Capture and Return of the Ark” at 1 Samuel 5:11.
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When Samuel gathered the Israelites, he chose Mizpah as their meeting place rather than Kirjath Jearim, where the ark was temporarily located. Given that the assembly’s purpose was repentance and rededication, the ark’s presence would have been particularly meaningful. But Samuel’s choice was prudent for several reasons:
• Mizpah had symbolic value as the site of a similar assembly during a previous national crisis, the rape and murder of the Levite’s concubine (Judg. 20:1, 2).
• The people needed to keep the ark at a respectful distance. Their toting the ark around as a talisman was the source of their problems (1 Sam. 4:3–5; 6:19).
• Samuel may have rightly expected that the assembly would draw a Philistine attack. Rather than expose the ark to danger, he left it in the fortified city of Kirjath Jearim.
More: To learn more about the site of Samuel’s assembly, see Mizpah’s profile at Judg. 20:1.
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1. During an annual pilgrimage to Shiloh, Hannah prays for a son. She promises to dedicate the child to the Lord (1 Sam. 1:10–17).
2. Samuel is born at Ramah (1 Sam. 1:20) and lives there in his later life (7:17).
3. Samuel grows up at Shiloh under Eli’s care. He serves in the tabernacle and at an early age hears God speaking to him as a prophet (1 Sam. 2:11; 3:1–21).
4. Every year Samuel travels a circuit to Bethel, Gilgal, and Mizpah as a judge of Israel (1 Sam. 7:16, 17).
5. Samuel installs his sons Joel and Abijah as judges in Beersheba. They turn away from the Lord, which causes the elders of Israel to demand a king (1 Sam. 8:1–5).
6. In a private ceremony at Zuph, Samuel anoints Saul as Israel’s first king (1 Sam. 9:5, 6, 27; 10:1).
7. After God tells him that He has rejected Saul as king (1 Sam. 16:1), Samuel anoints David as Israel’s king in a private ceremony at Bethlehem (16:12, 13).
8. Samuel dies and is buried in his hometown of Ramah (1 Sam. 25:1).
More: See Samuel’s profile at 1 Sam. 3:1.
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Samuel was the last to serve Israel as judge before the nation transitioned to a monarchy. His role as judge involved more than deciding legal cases. Judges were usually military heroes God called to rally the people against oppressive enemies and motivate them toward spiritual revival. To learn more about the role of the judges, see “The Judges” at Judges 2:16.
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Scripture presents Samuel as a man who followed the Lord right from the womb (1 Sam. 1:11, 22; 2:18; 3:19). Yet his sons, like Eli’s offspring before them (2:22–25), chose evil paths (8:3).
No one can say whether Samuel could have done a better job raising his sons. But the fact that he set up the young men as judges in Beersheba raises the possibility that he distanced himself from his sons’ issues rather than address them. The city lay at the extreme southern end of Israel’s territory, and Samuel may have sent them far away to minimize their impact. But their misdeeds gave Israel an excuse to demand a king (8:4, 5), causing God to grieve their selection of Saul as ruler (15:11).
Things might have played out differently had Samuel confronted his sons and taken them before the elders (see “Juvenile Delinquents” at Deut. 21:18–21). His family’s legacy urges parents to face their children’s transgressions head-on. Nevertheless, while Scripture urges parents to raise their children in God’s ways (Prov. 22:6; Eph. 6:4), it does not guarantee good results. It is ultimately the responsibility of the individual, not the parents, to seek a life of integrity (see “The Faith of Our Children” at Deut. 6:7–9).
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The books of 1 and 2 Samuel describe Israel’s transition from the rule of judges to the reign of kings. First Samuel 8 narrates a pivotal scene in this account, with the people pressuring Samuel to appoint a king.
Ancient religious leaders commonly chose kings. In western Europe a similar practice persisted well into the Middle Ages, with popes presiding over the coronation of monarchs. Once these rulers realized that the person who crowns a king is more powerful than the king himself, however, they sought to diminish the role of religious authorities.
The Israelites would later regret the day when they cried out for a king. But at that moment, they wanted to be like neighboring nations (1 Sam. 8:5, 20). Their insistence amounted to a rejection of theocracy, a form of government with God as King (8:7; see also “Hannah’s Song: Praise for the Real King” at 1 Sam. 2:1–10).
Samuel was angered at this rebellious appeal for a new form of government. But despite his misgivings, and at God’s direction, he gave them their wish (8:9, 19–22)—though not without warning them of all the ways that kings would abuse the people (8:9–18).
Although modern governments differ in structure from ancient Israel, a basic principle remains for God’s people: the Lord is our ultimate authority. Governments come and go, but He remains the One to whom His followers owe final allegiance.
More: The Bible instructs believers to submit to the rule of government and offers helpful perspectives on this directive. See “Governmental Authority” at Rom. 13:1–7.
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Name means: “Asked [of God].”
Not to be confused with: Another Old Testament Saul (Gen. 36:37; 1 Chr. 1:48, 49) or the New Testament Saul of Tarsus, later known as Paul.
Home: Gibeah, three miles north of Jerusalem in the territory of Benjamin (see the city’s profile at 1 Sam. 10:26).
Family: Son of Kish, a prominent Benjamite; father of several sons presumably by his wife Ahinoam, including his heir, Jonathan; two sons by his concubine, Rizpah, including Mephibosheth; and two daughters, Merab and Michal.
Occupation: King of Israel.
Best known as: The first king of Israel, whose disobedience resulted in the Lord appointing David to the throne (16:12, 13).
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Before anointing Saul as king, Samuel honored him at a traditional site of pagan worship. Apparently Samuel took over the high place and worshiped the Lord there. He did not practice idolatry. The same cannot be said for other Israelites, who maintained high places throughout Israel’s history and frequently restored them to their original use (2 Kin. 17:9). See “The High Places” at Deuteronomy 12:2.
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• A city in the territory of Benjamin, three miles north of Jerusalem on the highway to Ramah (Judg. 19:11–14).
• Name means “Hill” and designated several sites in Israel.
• Possibly the same as the “hill of God,” the site of a Philistine garrison (1 Sam. 10:5).
• Scene of a concubine’s abuse, which ignited a civil war between Benjamin and the other tribes and destroyed the city (Judg. 19–21).
• Saul’s hometown; sometimes called “Gibeah of Saul” (1 Sam. 11:4; 15:34; Is. 10:29).
• Site where seven of Saul’s descendants were hanged to avenge his mistreatment of the Gibeonites (2 Sam. 21:1–9).
• Captured by the Assyrians and used as an encampment before attacking Jerusalem.
• Site of the Roman emperor Titus’s encampment prior to his siege of Jerusalem in A.D. 70.
• See Gibeah’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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• A town in Gilead in the territory assigned to the half-tribe of Manasseh (Num. 32:29, 40), two miles east of the Jordan River and ten miles southeast of Beth Shan.
• Refused to join in punishing the Benjamites (Judg. 21:8–14), an offense avenged by the death of every male and the kidnapping of 400 virgins taken as wives for the Benjamites.
• Besieged by the king of Ammon, who threatened to pluck out the right eye of every man who surrendered and to kill everyone who refused; residents stalled with a seven-day truce, long enough for Saul to muster a force that defeated the Ammonites (1 Sam. 11).
• Lasting loyalty to Saul led citizens to retrieve the bodies of the king and his sons for proper burial near the city (31:1–13).
• See Jabesh Gilead’s location on the map at “Saul’s Military Campaigns” at 1 Sam. 15:3.
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The mustering of men to come to the aid of Jabesh was one of the first instances when the Promised Land occupied by the Israelites was called the “territory of Israel.” Before this time, the land was usually referred to as Canaan, reflecting the name of its original inhabitants. To understand the significance of these labels, see “A Name for the Land” at Numbers 34:2.
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The crowning of Saul at Gilgal represented a fresh start for the Israelites. Gilgal was the site near Jericho from which the Israelites launched their conquest of Canaan after crossing the Jordan (Josh. 4:19). Now the nation was initiating a new era in its history by appointing Saul as its first king. Learn more about Gilgal at the site’s profile at Joshua 5:9.
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As Israel prepared to install Saul as its first king, Samuel reminded the nation of its history. He pointed out that after the conquest of the land, the people’s ancestors had entered a recurring cycle of sin, judgment, and deliverance by the judges. Samuel mentioned several by name. Find out more about these leaders in “Twelve Heroes” at Judges 2:18.
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Saul was so intent on defeating the Philistines that he sacrificed a burnt offering, usurping a task that belonged only to priests. He was determined to do things in his way and time rather than keeping pace with the Lord. So God found a man “after His own heart” who would follow His plans. Saul might have kept his kingdom had he waited for Samuel, trusting God to defend his armies against the chariots and horses of the Philistines. But Saul’s impatience and disregard for God’s ways contributed to the loss of his kingship.
Authority figures often presume that their chief duty is to make things happen. Leaders may crave results so badly that they abandon other values and seek to accomplish their goals on their own terms. But getting results is not a leader’s main job. When God appoints us to lead, our primary task is to create a climate in which others are equipped to accomplish goals, always acting within the boundaries of God’s commands. When we concentrate solely on short-term victories, we may find ourselves mourning long-term losses.
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Jonathan’s name meant “The Lord Has Given,” an appropriate designation for a man who was a true gift to his father Saul—and even more so to his lifelong friend David. Jonathan fought bravely and won numerous victories over the Philistines, Israel’s chief enemy. He became a loyal ally to David even though David would rise to the throne in his place. Find out more about the man whose soul “was knit to the soul of David” (1 Sam. 18:1) at his profile at 1 Samuel 19:1.
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As Jonathan told his armorbearer, God does not need large numbers to accomplish His will—an encouraging truth for all of us who feel isolated in our family or community or workplace. Even when we are alone in following God, we can take comfort in what the Lord showed through Jonathan—He can accomplish great things through anyone who trusts Him, who is wholeheartedly committed to honoring Him, and who is willing to be used by Him.
More: Armorbearers not only carried weapons for a military commander or champion but finished the job of killing enemies brought down by their masters (compare 1 Sam. 14:14). To find out more about these soldiers, see the entry for “Armorbearer” in the Jobs and Occupations index.
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When Saul ordered his troops to forgo food until they had vanquished the enemy, he probably intended the command as a noble challenge. Why should his men relax and enjoy a good meal when their longtime enemies the Philistines still breathed? Yet his foolish order deprived his men of energy to fight, and it likely lowered morale, especially when Saul tried to enforce his rash oath against his own son, Jonathan (1 Sam. 14:43, 44). The capricious command seemed based more on Saul’s bravado than wise leadership.
Senseless directives followed by demands for rigid conformity create fear and repression in any context. But some destructive acts of leadership can be avoided by following a few simple guidelines:
1. Consult with others. Saul often acted on his own (see “Results at Any Price” at 1 Sam. 13:8–14). Events might have played out differently at Michmash had he invited others to evaluate his reasoning and share ideas about the potential impact of his plans.
2. Seek God’s guidance. God should be the first and last Person any leader consults. Saul habitually ignored the Lord as he led his troops into battle and ultimately lost his crown (15:10, 11) and his life (28:4–8, 16–19; 31:6).
3. Consider exceptions. Enforcing strict rules helps maintain order, but wisdom suggests that exceptions are sometimes wise. Saul’s insistence that his policy be enforced at the price of Jonathan’s life (14:44) only put distance between Saul and his army (14:45). Saul forgot that rules are meant to serve people—not people to serve rules.
4. End bad policies. Saul’s pride prevented him from backing away from his foolish decree. A loss in battle would certainly have turned his men’s hearts against him, but his actions were so foolish that even his victory (14:46, 47) cost him favor with his son and the people (14:44, 45).
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The Harassment of the Edomites
Saul’s harassment of the Edomites was more than flexing political muscle. It added yet another chapter to a long history of ethnic hostility that dated to the age of the patriarchs. It also set a precedent that David and his son Solomon would follow. See “Pain That Leads to Prejudice” at Numbers 20:14–21 and “How We Will Be Remembered” at 2 Samuel 8:13, 14.
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The nation of Amalek stood under God’s judgment long after an unprovoked attack on the Israelites during the Exodus journey. The Israelites fought off the attack as long as Moses held his rod aloft. When his arms wearied, Aaron and Hur propped them up (Ex. 17:8–16). The Amalekites remained bitter foes of the Israelites throughout the Old Testament.
The Amalekites were descended from Esau’s grandson Amalek (Gen. 36:12, 16). They lived mainly in the Sinai Peninsula and the Negev but roamed widely throughout territory settled by the Israelites. During the era of the judges, the Amalekites joined forces with the Ammonites and Moabites to capture Jericho (Judg. 3:12, 13). They later joined the Midianites and the other peoples of the east in harassing the Israelites. But Gideon’s army defeated this coalition through a surprise nighttime raid in the Valley of Jezreel (6:3, 33; 7:12–22).
Despite this defeat, Amalek still had not faced the crushing judgment that the Lord had foretold to Moses (Ex. 17:14–16). That task fell to Saul, the new king of Israel, who was told to utterly destroy the Amalekites and all that they had (1 Sam. 15:2, 3). Saul attacked and chased the enemy from the land, but he failed in his mission by sparing the Amalekite king and many of the spoils of battle (15:6–9). As a result, Saul learned that the Lord would give his kingdom to someone else (15:10–33).
The Amalekites continued to raid Israel (30:1–31). Not until the days of Hezekiah (c. 715–686 B.C.) did five hundred men from the tribe of Simeon defeat the Amalekites and remove them from their land (1 Chr. 4:39–43).
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Saul’s attack on the Amalekites was the last of his military campaigns. By taking King Agag prisoner and keeping the best of the spoils (1 Sam. 15:8, 9), he disobeyed God. He never won another battle.
1. In his first battle after being proclaimed king, Saul liberates the people of Jabesh Gilead from Ammonite raiders (1 Sam. 11:1–11).
2a. A raid on the Philistine garrison at Geba by Saul’s son Jonathan touches off war (1 Sam. 13:1–3).
2b. The Israelites gather at Gilgal (1 Sam. 13:4), the Philistines at Michmash (13:5). Battle is joined at a nearby pass, where the Philistines are put to flight and the battle shifts to Beth Aven (14:4–23).
2c. Eventually, the Philistines are pushed back to Aijalon (1 Sam. 14:31), where fighting ceases and both sides go home (14:46).
3. Saul campaigns successfully against Moab, Ammon, and Edom to the east, the kings of Zobah in the north, the Philistines in the southwest, and the Amalekites in the south, until Israel’s sovereignty is established (1 Sam. 14:47, 48).
4. Saul defeats the Amalekites but disobeys God by sparing King Agag and failing to destroy all the spoils of war (1 Sam. 15:1–9).
5. Saul’s armies engage the Philistines in the Valley of Elah between Azekah and Sochoh (1 Sam. 17:1–3) but cannot prevail due to the Philistine champion Goliath (17:4–11) until young David kills him (17:48–54).
6. In his final battle, Saul is mortally wounded while fighting the Philistines at Mount Gilboa (1 Sam. 28:4, 5; 31:1–3). He then takes his life, and his body is disgraced by the enemy (31:4, 8–10).
More: See Saul’s profile at 1 Sam. 9:2.
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Confessions That Bring Healing
Admitting that we have sinned means more than telling God, “I’m sorry.” When Samuel confronted Saul about evils he had committed and the responsibilities he had betrayed, Saul acknowledged his specific error and named its source. He confessed that he feared people rather than God’s commands (1 Sam. 15:24, 30). Yet despite this honest confession of sin, Saul had to bear long-lasting consequences; because of what he had done, he lost his kingship (15:22–31).
The table below lists other individuals in Scripture who confessed their sins to God. Each offers a lesson about the impact of sin as well as the healing that comes from acknowledging wrongdoing to a God who longs to forgive.
Lessons in Repentance
Name | Lesson |
Job | Learned from his sufferings that his proud self-sufficiency offended the Lord. When he repented, God blessed him with abundance by restoring his property and family (Job 42:1–16). |
Moses | Interceded for the Hebrews after they bowed to a golden calf. Although Moses was blameless, he appealed to God to forgive the people’s sins. The Lord heeded his prayer but promised to punish the people’s rebellion (Ex. 32:31–35). |
Achan | Confessed to stealing forbidden spoils of war when confronted by Joshua. Achan was stoned to death, but the Lord relented from His fierce anger toward Israel (Josh. 7:16–26). |
David | Admitted his adultery with Bathsheba and the murder of her husband Uriah when confronted by Nathan. The child of David and Bathsheba’s union died shortly after its birth, even though David pleaded with God for healing. God later gave the couple a son, Solomon (2 Sam. 12). |
Shimei | Admitted to King David that he had been wrong to curse the king during his flight from Absalom. Abishai, an officer in David’s army, advised that the man should die, but David refused the advice and forgave Shimei (2 Sam. 19:18–23). |
Manasseh | Responded to God’s severe discipline of his evil ways by humbling himself before God. After the Lord delivered him, he tried to correct the wrongs he had done, with partial success (2 Chr. 33:10–17). |
Ezra | Reacted to the Israelites’ sin of intermarrying with Gentiles by tearing his garments, pulling out his hair, and grieving for their sins for an entire day. He confronted the people, challenging them to repent and correct their wrongs, and they complied (Ezra 9:1–4; 10:1–44). |
Nehemiah | Recognized that the Babylonian exile resulted from his nation’s recurring rebelliousness. He prayed, fasted, mourned, and repented. God gave him the opportunity to return to Jerusalem and rebuild the city wall so that His people could live in freedom and security (Neh. 1:4–11; 2–13). |
As we consider the experiences of these people, the Lord prompts us to carefully examine our lives and confess where we fail to follow His ways. We can be assured that God delights to forgive repentant sinners (1 John 1:9). As we give Him the gift of our brokenness, we receive the refreshment of His forgiveness and acceptance.
More: Read Ps. 51 for more on what it means to be cleansed by God from sin.
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Name means: Uncertain, perhaps “The Lord Exists.”
Home: Bethlehem, in the territory of Judah about five miles southwest of Jerusalem; for a time, Mizpah of Moab, where David sent him and his wife for protection from Saul (1 Sam. 22:3, 4).
Family: Son of Obed; grandson of Boaz and Ruth; father of David and six other sons and two daughters; ancestor of Jesus Christ.
Occupation: Likely a farmer and rancher.
Best known as: The father of David.
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Name means: “Beloved.”
Home: Bethlehem during his youth (Luke 2:11); probably Gibeah while he served Saul; Ziklag during much of the time while Saul pursued him (1 Sam. 30:1); Hebron during the first seven years of his reign (Gen. 23:19); Jerusalem during the remainder of his reign (1 Chr. 11:4, 5).
Family: Son of Jesse, a descendant of Judah; had seven brothers and two sisters; married numerous wives and concubines, including Saul’s daughter Michal, as well as Abigail and Bathsheba; father of numerous sons and daughters, including Absalom and David’s successor Solomon; ancestor of Jesus. See “The Family of David” at 2 Sam. 3:2–5.
Occupation: Shepherd; court musician and military commander under Saul; king of Israel.
Best known as: The king who firmly established the Israelite monarchy; most significant ancestor of Jesus Christ.
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Scripture offers such rich detail about David’s life and reign that he defies easy description. One of King Saul’s servants summed up the shepherd from Judah as …
• a son of Jesse the Bethlehemite,
• skillful in playing music,
• a mighty man of valor,
• a man of war,
• prudent in speech,
• handsome, and
• one who enjoyed the Lord’s favor (1 Sam. 16:18).
An even better description was Samuel’s report of the Lord’s own assessment of this intriguing man: David was “a man after [God’s] own heart” (1 Sam. 13:14). This description starkly contrasted with patterns seen in Saul, David’s predecessor, who repeatedly departed from God’s ways.
David was by no means perfect. But despite his flaws, he repeatedly turned toward the Lord for guidance, help, and forgiveness. He was God’s choice to solidly establish a monarchy to last forever (2 Sam. 7:12–16). Learn more about this remarkable man and king at the following articles and tables:
“David: Praiseworthy but Not Perfect” | |
“The Family of David” | |
“David’s Triumphs” | |
“David’s Dilemmas” | |
“David the Shepherd” | |
“Jesus the Son of David” |
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The Philistines principally lived in five major city-states located along the southwest coast of Canaan on the Mediterranean Sea. Armies from these five kingdoms regularly traveled north and east to grab territory from the Israelites. The Philistines were more of a menace to the Israelites than any other neighbors. To learn more about this ever-present danger, see “The Philistines” at Judges 13:1 and “The Philistine Threat” at 1 Samuel 28:4, 5.
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Home: Gath, a Philistine city (see the site’s profile at 1 Sam. 27:3).
Family: Possibly descended from the Anakim, warriors in Palestine known for their extraordinary height; possibly the father of four sons.
Occupation: Warrior, described as a “champion” (1 Sam. 17:4).
Best known as: The Philistine giant felled by a stone thrown from David’s slingshot.
More: The dramatic encounter between David and Goliath was a contest between the gods of the Philistines and the Lord of Israel. See “A Battle of the Gods” at 1 Sam. 17:40–54.
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When Goliath lumbered out to challenge the Israelites, he called for a champion from their ranks to fight him one-on-one, a common approach to settling disputes in the ancient world (2 Sam. 2:12–17; 1 Chr. 11:22, 23). Goliath would represent the Philistines, with an Israelite man standing for Israel.
This principle of corporate solidarity extends beyond warfare in the Bible. Adam’s sin, for example, included the whole world in sin (Rom. 5:12–19). Achan’s trespass brought judgment on his family, clan, and nation (Josh. 7:11, 20, 24). Rahab’s decision to protect the Hebrew spies delivered her and her family from Jericho’s destruction (2:12, 13; 6:17). Jesus became a substitute for all humanity and carried the world’s sins to the cross (Rom. 5:15–19; compare Is. 53:11).
Corporate solidarity still has implications today for our participation in families, organizations, communities, and other facets of society. We are not as independent as we often believe. Our decisions impact others, and others’ impact our own. When we turn to God—especially if we stand at the head of a family, business, or other group—the results of our actions will ripple outward to our entire community.
More: Corporate solidarity means that a group of people can be held responsible for actions not only as individuals but also as a group. See “Group Sin” at Lev. 4:13, 14.
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As we read about the encounter between David and Goliath, it is the human drama that catches our attention: a young shepherd with no armor or any battle experience confronts a hardened man of war—and kills him with a single stone. But the real contest took place not between a boy and a giant but between the gods of the Philistines and the Lord of Israel (1 Sam. 17:26, 36, 37, 43, 47).
Ancient military champions often represented their armies in one-on-one combat, with victory awarded to the side of whichever man prevailed. Goliath represented not only the Philistine people but also their gods. David stood not only for the Israelites but also for the Lord. He knew better than anyone that the Lord would enable him to win the contest and defeat Israel’s enemies and their false gods.
Goliath’s size made the victory all the more extraordinary. The giant stood “six cubits and a span” (17:4), more than nine feet tall. His armor weighed 5,000 shekels, between 150 and 330 pounds, depending on the unit of weight here denoted by the word shekel (see the table “Weights and Measures” in the back matter).
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The friendship between Jonathan and David went far beyond camaraderie. Scripture records that “the soul of Jonathan was knit to the soul of David,” denoting an unusually close bond. They formalized their loyalty to each other with a covenant, with David agreeing to show “kindness” (Hebrew: chesed; 1 Sam. 20:11–17; see also “The God of Mercy” at Deut. 7:9) to Jonathan’s descendants. When David became king, he upheld this promise by honoring Jonathan’s son Mephibosheth (see “Keeping Promises” at 2 Sam. 9:1–13). Jonathan likewise showed faithfulness to David by repeatedly thwarting the malicious goals of his father Saul (1 Sam. 19:1–7; 20:18–42). This devotion was especially remarkable given that Jonathan would have inherited the throne had God not decided to make David king instead (15:27, 28).
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Name means: “Who Is Like God?”
Not to be confused with: Ten men and an archangel in the Bible named Michael.
Home: Probably grew up in Gibeah.
Family: Daughter of King Saul of the tribe of Benjamin; younger sister of Merab; wife of David, who won her hand in marriage by single-handedly killing 100 Philistines; during David’s exile given in marriage to Palti, son of Laish, but later restored to David; childless to the day of her death, although some manuscripts report that she raised five sons.
Occupation: Princess.
Best known as: The wife of David who saved him from being murdered by assassins sent by her father Saul (1 Sam. 19:11–17) but who later despised him as he leaped and danced with joy before God (2 Sam. 6:20–23).
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Name means: “The Lord Has Given.”
Not to be confused with: Thirteen other men in the Bible named Jonathan.
Home: Gibeah, in the tribe of Benjamin.
Family: Son of King Saul and presumably of his wife, Ahinoam; had two brothers, Jishui and Malchishua, and two sisters, Merab and Michal; father of Mephibosheth.
Occupation: As Saul’s heir, a commander in the military (1 Sam. 14:1–23).
Best known for: His devoted friendship with and loyalty to David (18:1—20:42).
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First Samuel tells what happened when Saul sent a squad of thugs to David’s house to execute him. Read Psalm 59 to find out more about David’s reaction to this night of danger.
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David likely sought refuge in Ramah because it was an easily defended city high in the Judean hills—its name means “Height.” It was also the hometown of Samuel, a man Saul had come to fear. Find out more about Ramah at the city’s profile at 1 Samuel 1:1.
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Wells like the one at Sechu were critical to the survival of ancient cities and towns. Even in favorable locations, water was scarce during summer months. Without a well tapped into the water table or an underground stream, the people would have perished.
The Bible mentions many types of wells, although English translations tend not to distinguish between dug wells (John 4:11, 12), natural or living springs (Ps. 84:6; Neh. 2:13), and hewn cisterns (Gen. 16:14; 2 Sam. 17:18). Canaan’s wells were usually dug through limestone rock, sometimes to a great depth to keep them flowing in the summer. Jacob’s well today is seventy-five feet deep and in the past may have been twice that.
Some wells had a low wall of stone around the entrance to keep people and animals from falling in. The lip also formed a brace as users let down their buckets to draw water. Jesus probably sat on a lip of this sort when he talked to the woman at the well in Samaria (John 4:6). If a well was especially large, it was sometimes equipped with descending steps that allowed a person to dip directly from the pool of water at the bottom (Gen. 24:16).
Because of their strategic importance, the ownership and use of wells often became grounds for dispute (21:25; Ex. 2:17–19). Yet wells also brought people together and reminded them of important past events (Gen. 24:11, 20; John 4:6–14).
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David and Jonathan shared a rare friendship, a valuable bond that models how men today can engage in meaningful friendships with other men.
The companionship David and Jonathan enjoyed was founded on a trust and loyalty so deep that Jonathan, a child of royal privilege, risked much to maintain his friendship with David, a rural shepherd boy who was considered a threat to the royal family. As the two young men became friends, they formalized their commitment to each other with a pledge they honored even when their relationship was severely tested (1 Sam. 18:1–4; 20:1–4).
Many men have numerous acquaintances but few friends, often leaving them feeling isolated and lonely. Even a man who enjoys a healthy marriage can feel misunderstood if no one knows his soul man-to-man, just as women also crave companionship with fellow women. And once a true friend is found, men need not be afraid to enter into a friendship of profound trust and loyalty. A friendship like this is worth any sacrifice.
More: For more on the topic of manhood, see the articles under “Men” and “Personal Growth and Spiritual Development” in the Themes to Study index.
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• A town in the territory of Benjamin (Neh. 11:32), two miles northeast of Jerusalem (Is. 10:32) and within sight of the city, likely on Mount Scopus, just north of the Mount of Olives.
• Known as “the city of the priests” (1 Sam. 22:19), who may have fled there after the capture of the ark and destruction of Shiloh (1 Sam. 4:11).
• Place where David ate consecrated bread during his flight from Saul (21:1–6).
• Site of a massacre by Doeg the Edomite, an agent of Saul, who informed the king of the support that the city had given David and his men (22:16–19).
• Predicted by Isaiah to be a staging area for an Assyrian assault on Jerusalem (Is. 10:32).
• Rebuilt and inhabited after the Babylonian exile (Neh. 11:32).
• See Nob’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
More: Jesus used David’s treatment by the priests of Nob as an example to show that compassion was the true objective of the Law (Matt. 12:3, 4).
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Name means: “My Brother Is King.”
Not to be confused with: A Hittite king (1 Sam. 26:6); a grandson also named Ahimelech (see “David’s Cabinet” at 2 Sam. 8:16–18).
Home: Nob, a town two miles northeast of Jerusalem, just north of the Mount of Olives, not far from Saul’s hometown of Gibeah.
Family: Son of Ahitub; great-grandson of Eli through Phinehas; father of Abiathar, David’s high priest.
Occupation: Priest.
Best known for: Allowing David and his fugitive band of followers to eat consecrated bread (1 Sam. 21:3–6; see also “The Table of Showbread” at Ex. 25:23–30). Ahimelech and 84 other priests at Nob were executed for aiding Saul’s enemy (1 Sam. 22:16–22). Jesus later used Ahimelech’s example of kindness to condemn the Pharisees’ legalism (see “Jesus Confronts the Legalists” at Luke 6:1–11).
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As David left Nob, he feared for his life and turned in desperation to the Philistines, longtime enemies of his people (see “The Philistines” at Judg. 13:1). When his hosts realized his identity, he found himself in even greater danger. Read Psalms 34 and 56 to encounter two perspectives on David’s experience during this tense time.
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In fear for his life, David played the part of a madman when he visited King Achish at Gath, and Achish wanted nothing to do with him. But the two men later became allies. Achish granted David the city of Ziklag, which became David’s headquarters as Saul pursued him. Find out more about Gath at 1 Samuel 27:3 and Ziklag at 1 Samuel 30:1.
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David was hardly alone in his troubles with King Saul. Four hundred Israelite renegades joined him and began following him as their leader. They formed the nucleus of a group that eventually became known as David’s mighty men. See “David’s Mighty Men” at 1 Chronicles 11:10.
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Doeg the Edomite was a treacherous man who not only betrayed David’s position to Saul but also implicated Ahimelech and his fellow priests as accomplices. The result was a death sentence for an entire city. David deeply grieved this incident (1 Sam. 22:20–23) and composed Psalm 52 in response.
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When Saul instructed his followers to kill Ahimelech and eighty-four of his associates, he showed his true colors. Until that command, most of his subjects followed him out of respect for his position as king even if they disagreed with his policies. But when he directly opposed Israel’s religious establishment, even his own guard refused to follow. That day Saul began to lose the loyalty of the Israelites, and the tragic massacre of the priests of Nob proved to be a turning point in the lives of individuals, leaders, and the nation. Word of the slaughter quickly reached David (1 Sam. 22:20–23), who was thereafter perceived as the protector of religion, as opposed to Saul, the destroyer of God’s people and priests.
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David felt personally responsible for the death of Ahimelech and the other priests of Nob. He felt a sadness that may have never left him. When David rose to power and formed his government, a man named Ahimelech served as one of his chief priests. He was the grandson of Ahimelech of Nob. See “David’s Cabinet” at 2 Samuel 8:16–18.
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• A fortified city about 18 miles southwest of Jerusalem (Josh. 15:44) in the Shephelah (see the map “The Plains of Israel” here), the lowland plain of the territory of Judah.
• Name means “Enclosed.”
• Delivered from the Philistines by David and his men (1 Sam. 23:5).
• Remained loyal to Saul, causing David to retreat to the Wilderness of Ziph (23:12–14).
• Inhabited by Jews after the Exile; sent workers to help rebuild the walls of Jerusalem under Nehemiah (Neh. 3:17, 18).
• A traditional site of the grave of the prophet Habakkuk.
• See Keilah’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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Even though David and his men had saved the residents of Keilah from a Philistine attack (1 Sam. 23:1–5), the Ziphites divulged to Saul that his enemy was hiding nearby in the Wilderness of Ziph. David’s bitter reaction to this betrayal comes out in the song he composed about the incident, Psalm 54. Read the psalm alongside 1 Samuel 23 to explore David’s perspective of the event.
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• Oasis on the barren west shore of the Dead Sea, 35 miles southeast of Jerusalem in the territory of Judah (Josh. 15:62).
• Name means “Spring of a Kid.”
• Also known in ancient times as Hazazon Tamar (2 Chr. 20:2); the name possibly means “Sandy Stretch with Palms,” perhaps indicating the cultivation of date palms there.
• Watered by hot springs that burst forth 300 to 400 feet up a large cliff, creating a rich oasis with semitropical vegetation.
• Site in Abraham’s day of Chedorlaomer’s defeat of the Amorites (Gen. 14:7).
• Known for rugged terrain with plentiful hideouts, a benefit to David in his flight from Saul (for example, 1 Sam. 23:29—24:1).
• A weak spot on Judah’s east flank that an army of Ammonites, Moabites, and Edomites attempted to exploit but were defeated (2 Chr. 20:1, 2).
• Named by Ezekiel in his vision of a transformed Dead Sea (Ezek. 47:10).
• Site of modern-day reserve for numerous plant and animal species.
• See En Gedi’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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David twice spared Saul’s life—once in the cave at En Gedi and again in the Wilderness of Ziph (1 Sam. 26:2, 7–12). Even though Saul was extremely irrational, unfit for office, and bent on destroying David, the future king refused to strike the Lord’s anointed. David’s conscience troubled him for violating even Saul’s garment. To David, even cutting a swatch of cloth from the king’s robe was a form of assault.
David’s respect for Saul’s position models the high respect that God’s people today should have for government and its officials. Like David, we may disapprove of officeholders or their actions, yet we should maintain respect for their position, since government is ordained by God (see “Governmental Authority” at Rom. 13:1–7).
All officeholders—even if they do not revere God or follow Christ—deserve our respect and prayers (1 Tim. 2:1, 2). A governmental office that is bathed in the prayers of God’s people, anointed by God’s representative, and confirmed with an oath invoking God’s help—such a position is undeniably God-ordained. And Paul indicated that God has established even secular governments such as the autocratic Roman empire (Rom. 13:1–7).
Governments that refuse to acknowledge God can still be used to carry out His sovereign purposes. The Lord called Cyrus, the pagan king of Persia, His shepherd and His anointed (Is. 44:28—45:1). Pharaohs, Nebuchadnezzars, and Herods may seek to thwart God’s purposes, yet God still accomplishes His will. He will always be glorified, even when governments oppose His ways.
God challenges Christians to live above the disrespect of government that is rife in the modern world. David respected even a morally degraded, insanely driven Saul. We should do the same even as we work within our rights to bring about change for the better.
More: For a detailed portrait of a person committed to God while working for a pagan government, see the Book of Daniel.
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Having mercifully spared Saul’s life, David cried out to Saul as the king left the cave at En Gedi. David pleaded for a truce, trying to convince the king of his integrity. Given the circumstances, David offered a strong argument. He easily could have assassinated his nemesis had he wanted to. To understand more fully what David was thinking and feeling, read Psalm 57, a song composed during or shortly after this incident.
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With Samuel’s passing, the period of the judges gave way to the monarchy. Unfortunately, Samuel did not survive to see the best of that new era. At the time of Samuel’s death, God had rejected Saul, and the king was madly harassing his anointed successor, David. Find out more about the man Samuel through his profile at 1 Samuel 3:1 and through “Mapping the Life of Samuel” at 1 Samuel 7:15.
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• A town in the Maon district of the territory of Judah (Josh. 15:55) about eight miles southeast of Hebron.
• Name means “Garden of God” or “Orchard of God,” reflecting the town’s pastoral setting among broad hills and wide valleys.
• Not to be confused with Mount Carmel (see that site’s profile at 1 Kin. 18:19).
• Site where Samuel confronted Saul for sparing the king and spoils of Amalek and erecting a monument for himself (1 Sam. 15:12–23).
• Home of wealthy, foolish Nabal, who insulted David by refusing to show hospitality to him or his men, and whose widow became David’s wife (25:2–42).
• Location of vineyards owned by King Uzziah (2 Chr. 26:10).
• See Carmel’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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Name means: “Fool.”
Not to be confused with: Naboth, the vineyard owner whose death was arranged by Jezebel (1 Kin. 21).
Home: Maon, a region in the territory of Judah, southeast of Hebron.
Family: Descendant of Caleb; husband of Abigail.
Occupation: A wealthy rancher with 3,000 sheep and 1,000 goats (1 Sam. 25:2).
Best known for: His insulting and inhospitable treatment of David (25:4–11) that led to his death at God’s hand and the marriage of his widow Abigail to David.
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Name means: “Father of Joy.”
Not to be confused with: David’s sister Abigail (2 Sam. 17:25; 1 Chr. 2:17).
Home: Maon and Carmel in the territory of Judah (1 Sam. 25:2); after marrying David, lived at Gath (27:3) and later Ziklag, where she was temporarily captured by the Amalekites (30:1, 5); settled with David in Hebron (2 Sam. 2:2, 3), and presumably later in Jerusalem.
Family: Wife of Nabal of the tribe of Judah; as a widow married David; mother of David’s second son, Chileab, who may also have been called Daniel.
Occupation: 1 Sam. 25 implies that she managed Nabal’s large estate.
Noted for: Her intelligence and beauty (1 Sam. 25:3).
Best known for: Appeasing David after Nabal had offended him, saving her household from almost certain destruction (25:14–35).
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Abigail rightly anticipated trouble because of her husband’s foolish words, so she approached David as an intermediary (1 Sam. 25:18–31). With a sizeable peace offering in hand, she admitted that her husband was wrong and pointed out what David stood to gain or lose through his chosen course of action.
The king could have ignored her counsel in his determination to pay Nabal back for his discourtesy. Or David could have disregarded Abigail because she was a woman. But he proved himself wise and honorable by hearing her out, evaluating her words, and heeding her advice. He took Abigail seriously and he praised her for her good judgment and for preventing him from committing bloodshed.
David gave Abigail the attention and respect she deserved, heeding her words and esteeming her wisdom. If we want others to pay attention to us, our words and actions must command respect. And as others approach us, we must listen to what they have to say and acquiesce to wise counsel.
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• One of five chief cities of the Philistines; precise location unknown, but possibly 12 miles southeast of Ashdod.
• Name means “Winepress.”
• Like the other Philistine city-states, ruled by its own king (Josh. 13:3; 1 Sam. 27:2).
• Temporary home of the ark of the covenant during its capture by the Philistines (5:8, 9).
• Formerly a walled city of the Anakim (Josh. 11:22).
• Home of Goliath (1 Sam. 17:4) and a large man with 12 fingers and 12 toes (2 Sam. 21:20).
• Occasional sanctuary for David during his flight from Saul (1 Sam. 21:10–15; 27:1—28:2).
• Subject to Israel during the reigns of David (1 Chr. 18:1) and Solomon although it retained its own king (1 Kin. 2:39, 42).
• Fortified under Rehoboam (2 Chr. 11:8–10) but later returned to the Philistines.
• Recaptured by Hazael king of Syria during Jehoash’s reign (2 Kin. 12:17).
• Wall broken down by King Uzziah of Judah (2 Chr. 26:6).
• Omitted by the later prophets in their lists of Philistine cities (Jer. 25:20; Amos 1:6–8; Zeph. 2:4–6; Zech. 9:5).
• See Gath’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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The Philistines posed a constant threat to the Israelites throughout the periods of the judges and the kings. God often used these neighbors to the southwest to discipline His people, yet victory over the Philistines often signaled spiritual revival among the Hebrews.
1. The Philistines lived in southwest Canaan, probably migrating there from Caphtor (Gen. 10:14; Jer. 47:4), which may be the island of Crete in the Mediterranean.
2. There were five principal city-states in the land of the Philistines, each ruled by its own king.
3. Samson destroyed the temple of the Philistine god Dagon at Gaza (Judg. 16:21–31).
4. Israel’s ark of the covenant was captured by Philistines during Eli’s time and was lodged at Ashdod, Gath, and Ekron (1 Sam. 4:11; 5:1—6:12).
5. David killed the Philistine giant Goliath on a battlefield between Gath and Ekron (1 Sam. 17).
7. As king of Israel, David defeated the Philistines “from Geba as far as Gezer” (2 Sam. 5:25). The Philistines saw a brief resurgence of power during the divided kingdom (2 Kin. 18:8).
6. King Saul of Israel was mortally wounded by Philistine forces at Mount Gilboa (1 Sam. 31:1–3).
More: God often used the Philistines’ attacks to drive the Israelites back to the covenant. For more on these perennial enemies, see “The Philistines” at Judg. 13:1.
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By consulting a medium, Saul made a poor choice and received evil advice. His reliance on witchcraft violated God’s law and ultimately led to his death (1 Chr. 10:13, 14). Throughout Scripture the Lord clearly speaks against seeking spiritual insight or guidance apart from Him. He has given us His Word to guide us and the Spirit to help us, and He surrounds us with wise friends in the faith (Prov. 20:18; 24:6). So we are to have nothing to do with mediums, oracles, soothsayers, or other occult practices.
Speaker | Warning |
God through Moses (Lev. 19:26–31) | Prohibited eating blood, divination, soothsaying, ritual mutilation, tattoos, and consulting mediums or familiar spirits. |
God through Moses (Deut. 18:10, 11) | Prohibited child sacrifice, witchcraft, soothsaying, interpreting omens, sorcery, conjuring and spell-casting, consulting mediums or spiritists, and séances. |
Samuel (1 Sam. 15:22, 23) | Declared that rebellion against the Lord was as much a sin as witchcraft or idolatry. |
Warned against listening to false prophets, diviners, interpreters of dreams, soothsayers, or sorcerers. | |
Micah (Mic. 5:12–14) | Warned that God would destroy sorcerers, soothsayers, carved images, sacred pillars, and other objects of idol worship. |
Paul (Gal. 5:20) | Includes sorcery in a list of evil behaviors that oppose the Holy Spirit. |
More: Scripture uses several terms to identify various forms and elements of magic. See “The Seduction of Spirits” at Deut. 18:9–14. When the gospel of Jesus began to penetrate the city of Ephesus, citizens burned their books of magic in an enormous bonfire. See “The Ephesus Approach: How the Gospel Transformed a Community” at Acts 19:8–41.
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Despite David’s faithful service to Achish, king of Gath (1 Sam. 29:3), other Philistine leaders distrusted him enough to refuse to fight alongside him. Their reaction highlights the complexity of serving God while partnering with others who fail to honor Him. To discover other people in the Bible who struggled in a difficult working environment, see “Work in the Real World” at Genesis 41:42–46; “Government Employees in the Bible” at Daniel 5:11, 12; and “Integrity Incites Jealousy” at Daniel 6:1–5.
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• A city in the Negev, southern Judah; near the boundary with Edom (Josh. 15:31); exact location unknown.
• Originally assigned to the tribe of Simeon (Josh. 19:5; 1 Chr. 4:30).
• A Philistine city in Saul’s time but awarded to David by Achish, king of Gath (1 Sam. 27:5, 6).
• Site where many of David’s mighty men rallied to him (1 Chr. 12:1–22).
• Headquarters for David during his raids on Canaanite tribes (1 Sam. 27:8–11).
• Raided by Amalekites, an incursion David swiftly avenged (30:1–20).
• Place where David learned of Saul’s death (2 Sam. 1:1, 2).
• Occupied by the Jews after the Exile (Neh. 11:28).
• See Ziklag’s location on the map at “David’s Flight from Saul” at 1 Sam. 19:18.
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Saul’s life ended with defeat on the battlefield, the death of his son Jonathan, and a mortal wound to himself. But his final day had been determined years earlier when he disobeyed God during another battle. He never again won a significant military victory. See “Saul’s Military Campaigns” at 1 Samuel 15:3.
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Saul’s suicide tragically ended a life of enormous promise marred by foolish decisions and outright disobedience.
Saul’s Action | Result |
Offered a sacrifice when it was not his role to do so (1 Sam. 13:7–12). | Told that his kingdom would not continue (1 Sam. 13:14). |
Made a foolish curse (1 Sam. 14:24, 38, 39). | Curse fell on Jonathan and disunity was created (1 Sam. 14:44, 45). |
Spared Agag and the spoils of battle when instructed by God to destroy them (1 Sam. 15:8, 9). | Rejected by God from being king (1 Sam. 15:26–28). |
Lost fellowship with God (1 Sam. 24:17; 26:21). | Unanswered prayer (1 Sam. 28:6). |
Consulted a medium (1 Sam. 28:7, 8). | Doom predicted (1 Sam. 28:16–20). |
Took his own life (1 Sam. 31:4). | End of dynasty (1 Sam. 31:6). |
More: See Saul’s profile at 1 Sam. 9:2.
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Men of Jabesh Gilead fought valiantly to retrieve the bodies of Saul and his sons from the Philistines and bury them properly. Years earlier, Saul had rescued the city of Jabesh Gilead from Ammonite threats (1 Sam. 11:1–11). See the city’s profile at 1 Samuel 11:1.
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