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Summary of the Book of 1 Samuel

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1 Samuel: Israel demands a king

by Jeffrey Kranz | Jul 22, 2013 | Bible Books

What is 1 Samuel about?

1 Samuel: a summary, outline, and commentary

So God gives them Samuel .

Samuel serves the people as a prophet and judge. He speaks the word of the Lord to the people, and teaches them how to live as the people of God. But when Samuel grows old and Israel’s enemies attack, the people demand that Samuel appoint a king. Samuel advises the people to trust in God and not in human leadership, but the people do not listen–they are determined to have a king rule over them and deliver them from the enemy.

So God gives them Saul.

Saul is a foolish, selfish, cowardly king. He ignores the word of the Lord and craves the approval of men. He disobeys God several times, oversteps his duties, and puts the people at odds with God and each other. King Saul does not keep the Law of Moses, and does not direct the Israelites to live as God’s holy people.

David is a “man after [God’s] own heart” (1 Sa 13:14). He’s a skilled warrior, musician, and leader of men—a man who trusts in God and encourages his countrymen to act like God’s people. David’s famous defeat of Goliath makes him a popular, famous figure in Israel. Saul fears that David will seize his kingdom eventually, and spends the rest of his life hunting David down.

Theme verses of 1 Samuel

Only fear the LORD and serve Him in truth with all your heart; for consider what great things He has done for you. But if you still do wickedly, both you and your king will be swept away. (1 Sa 12:24–25)

1 Samuel’s role in the Bible

No one knows who wrote 1 Samuel.

First Samuel marks a great turning point in Israel’s history: Israel transitions from theocracy to monarchy. Instead of crying to God for help—which worked before (Jdg 3:9, 15)—Israel demands that Samuel appoint a king. At first, they are saddled with the ungodly Saul, but God raises up another to deliver and lead His people.

It is in 1 Samuel that we first see an example of Messiah (God-anointed royalty). Saul and David are anointed by God to lead and deliver Israel. Jesus, a descendant of David (Mt 1:1), is the true Messiah anointed by God to rule over all (Php 2:10–11) and save the lost (Ac 13:38).

The books of 1 and 2 Samuel are really one story: God finds a man after His own heart to lead His people. These two books were not originally divided, and so Second Samuel begins with David hearing the news of Saul’s death.

Quick outline of 1 Samuel

God raises up Samuel as prophet and judge (1 Sa 1–7).
Israel demands a king: Saul (1 Sa 8–15).
God raises up David to be king of Israel (1 Sa 16–20).
Saul hunts David out of jealousy (1 Sa 21–31).

More books related to 1 Samuel

2 Samuel (next book of the Bible)
Ruth (previous)
Judges (period of Israel’s history that ends in 1 Samuel)
1 Chronicles

More pages related to 1 Samuel

11 interesting facts about the prophet Samuel
9 facts about Benaiah (beyond the snowy-day lion episode)
The 8 people God calls by name … twice

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Book of 1 Samuel NIV

Chapters for 1 samuel, summary of the book of 1 samuel.

This summary of the book of 1 Samuel provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of 1 Samuel.

1 and 2 Samuel are named after the person God used to establish monarchy in Israel. Samuel not only anointed both Saul and David, Israel's first two kings, but he also gave definition to the new order of God's rule over Israel. Samuel's role as God's representative in this period of Israel's history is close to that of Moses (see Ps 99:6 ; Jer 15:1 ) since he, more than any other person, provided for covenant continuity in the transition from the rule of the judges to that of the monarchy.

1 and 2 Samuel were originally one book. It was divided into two parts by the translators of the Septuagint (the pre-Christian Greek translation of the OT) -- a division subsequently followed by Jerome (in the Latin Vulgate, c. a.d. 400) and by modern versions. The title of the book has varied from time to time, having been designated "The First and Second Books of Kingdoms" (Septuagint), "First and Second Kings" (Vulgate) and "First and Second Samuel" (Hebrew tradition and most modern versions).

Literary Features, Authorship and Date

Many questions have arisen pertaining to the literary character, authorship and date of 1,2 Samuel. Certain features of the book suggest that it was compiled with the use of a number of originally independent sources, which the author may have incorporated into his own composition as much as possible in their original, unedited form.

Who the author was cannot be known since the book itself gives no indication of his identity. Whoever he was, he doubtless had access to records of the life and times of Samuel, Saul and David. Explicit reference in the book itself is made to only one such source (the Book of Jashar, 2Sa 1:18 ), but the writer of Chronicles refers to four others that pertain to this period (the book of the annals of King David, 1Ch 27:24 ; the records of Samuel the seer; the records of Nathan the prophet; the records of Gad the seer, 1Ch 29:29 ).

Contents and Theme: Kingship and Covenant

1 Samuel relates God's establishment of a political system in Israel headed by a human king. Before the author describes this momentous change in the structure of the theocracy (God's kingly rule over his people), he effectively depicts the complexity of its context. The following events provide both historical and theological background for the beginning of the monarchy:

1. The birth, youth and call of Samuel (chs. 1 - 3 ). In a book dealing for the most part with the reigns of Israel's first two kings, Saul and David, it is significant that the author chose not to include a birth narrative of either of these men, but to describe the birth of their forerunner and anointer, the prophet Samuel. This in itself accentuates the importance the author attached to Samuel's role in the events that follow. He seems to be saying in a subtle way that flesh and blood are to be subordinated to word and Spirit in the process of the establishment of kingship. For this reason chs. 1 - 3 should be viewed as integrally related to what follows, not as a more likely component of the book of Judges or as a loosely attached prefix to the rest of 1,2 Samuel. Kingship is given its birth and then nurtured by the prophetic word and work of the prophet Samuel. Moreover, the events of Samuel's nativity thematically anticipate the story of God's working that is narrated in the rest of the book.

2. The "ark narratives" (chs. 4 - 6 ). This section describes how the ark of God was captured by the Philistines and then, after God wreaked havoc on several Philistine cities, how it was returned to Israel. These narratives reveal the folly of Israel's notion that possession of the ark automatically guaranteed victory over her enemies. They also display the awesome power of the Lord (Yahweh, the God of Israel) and his superiority over the Philistine god Dagon. The Philistines were forced to confess openly their helplessness against God's power by their return of the ark to Israel. The entire ark episode performs a vital function in placing Israel's subsequent sinful desire for a human king in proper perspective.

3. Samuel as a judge and deliverer (ch. 7 ) . When Samuel called Israel to repentance and renewed dedication to the Lord, the Lord intervened mightily in Israel's behalf and gave victory over the Philistines. This narrative reaffirms the authority of Samuel as a divinely ordained leader; at the same time it provides evidence of divine protection and blessing for God's people when they place their confidence in the Lord and live in obedience to their covenant obligations.

All the material in chs. 1 - 7 serves as a necessary preface for the narratives of chs. 8 - 12 , which describe the rise and establishment of kingship in Israel. The author has masterfully arranged the stories in chs. 8 - 12 in order to accentuate the serious theological conflict surrounding the historical events. In the study of these chapters, scholars have often noted the presence of a tension or ambivalence in the attitude toward the monarchy: On the one hand, Samuel is commanded by the Lord to give the people a king ( 8:7,9,22 ; 9:16-17 ; 10:24 ; 12:13 ); on the other hand, their request for a king is considered a sinful rejection of the Lord ( 8:7 ; 10:19 ; 12:12,17,19-20 ). These seemingly conflicting attitudes toward the monarchy must be understood in the context of Israel's covenant relationship with the Lord.

Moses had anticipated Israel's desire for a human king ( Dt 17:14-20 ), but Israelite kingship was to be compatible with the continued rule of the Lord over his people as their Great King. Instead, when the elders asked Samuel to give them a king ( 8:5,19-20 ), they rejected the Lord's kingship over them. Their desire was for a king such as the nations around them had -- to lead them in battle and give them a sense of national security and unity. The request for a king constituted a denial of their covenant relationship to the Lord, who was their King. Moreover, the Lord not only had promised to be their protector but had also repeatedly demonstrated his power in their behalf, most recently in the ark narratives (chs. 4 - 6 ), as well as in the great victory won over the Philistines under the leadership of Samuel (ch. 7 ).

Nevertheless the Lord instructed Samuel to give the people a king. By divine appointment Saul was brought into contact with Samuel, and Samuel was directed to anoint him privately as king ( 9:1 -- 10:16 ). Subsequently, Samuel gathered the people at Mizpah, where, after again admonishing them concerning their sin in desiring a king ( 10:18-19 ), he presided over the selection of a king by lot. The lot fell on Saul and publicly designated him as the one whom God had chosen ( 10:24 ). Saul did not immediately assume his royal office, but returned home to work his fields ( 11:5,7 ). When the inhabitants of Jabesh Gilead were threatened by Nahash the Ammonite, Saul rose to the challenge, gathered an army and led Israel to victory in battle. His success placed a final seal of divine approval on Saul's selection to be king (cf. 10:24 ; 11:12-13 ) and occasioned the inauguration of his reign at Gilgal ( 11:14 -- 12:25 ).

The question that still needed resolution, then, was not so much whether Israel should have a king (it was clearly the Lord's will to give them a king), but rather how they could maintain their covenant with God (i.e., preserve the theocracy) now that they had a human king. The problem was resolved when Samuel called the people to repentance and renewal of their allegiance to the Lord on the very occasion of the inauguration of Saul as king (see note on 10:25 ). By establishing kingship in the context of covenant renewal, Samuel placed the monarchy in Israel on a radically different footing from that in surrounding nations. The king in Israel was not to be autonomous in his authority and power; rather, he was to be subject to the law of the Lord and the word of the prophet ( 10:25 ; 12:23 ). This was to be true not only for Saul but also for all the kings who would occupy the throne in Israel in the future. The king was to be an instrument of the Lord's rule over his people, and the people as well as the king were to continue to recognize the Lord as their ultimate Sovereign ( 12:14-15 ).

Saul soon demonstrated that he was unwilling to submit to the requirements of his theocratic office (chs. 13 - 15 ). When he disobeyed the instructions of the prophet Samuel in preparation for battle against the Philistines ( 13:13 ), and when he refused to totally destroy the Amalekites as he had been commanded to do by the word of the Lord through Samuel (ch. 15 ), he ceased to be an instrument of the Lord's rule over his people. These abrogations of the requirements of his theocratic office led to his rejection as king ( 15:23 ).

The remainder of 1 Samuel (chs. 16 - 31 ) depicts the Lord's choice of David to be Saul's successor, and then describes the long road by which David is prepared for accession to the throne. Although Saul's rule became increasingly antitheocratic in nature, David refused to usurp the throne by forceful means but left his accession to office in the Lord's hands. Eventually Saul was wounded in a battle with the Philistines and, fearing capture, took his own life. Three of Saul's sons, including David's loyal friend Jonathan, were killed in the same battle (ch. 31 ).

Even though the narratives of 1,2 Samuel contain some statements of chronological import (see, e.g., 1Sa 6:1 ; 7:2 ; 8:1,5 ; 13:1 ; 25:1 ; 2Sa 2:10-11 ; 5:4-5 ; 14:28 ; 15:7 ), the data are insufficient to establish a precise chronology for the major events of this period of Israel's history. Except for the dates of David's birth and the duration of his reign, which are quite firm (see 2Sa 5:4-5 ), most other dates can only be approximated. The textual problem with the chronological data on the age of Saul when he became king and the length of his reign (see NIV text notes on 1Sa 13:1 ) contributes to uncertainty concerning the precise time of his birth and the beginning of his reign. No information is given concerning the time of Samuel's birth ( 1Sa 1:20 ) or death ( 25:1 ). His lifetime probably overlapped that of Samson and that of Obed, son of Ruth and Boaz and grandfather of David. It is indicated that he was well along in years when the elders of Israel asked him to give them a king (see 8:1,5 ). One other factor contributing to chronological uncertainty is that the author has not always arranged his material in strict chronological sequence. It seems clear, e.g., that 2Sa 7 is to be placed chronologically after David's conquests described in 2Sa 8:1-14 (see notes on 2Sa 7:1 ; 8:1 ). The story of the famine sent by God on Israel during the reign of David because of Saul's violation of a treaty with the Gibeonites is found in 2Sa 21:1-14 , though chronologically it occurred prior to the time of Absalom's rebellion recorded in 2Sa 15-18 (see further the notes on 2Sa 21:1-14 ). The following dates, however, provide an approximate chronological framework for the times of Samuel, Saul and David.

Samuel's Birth, Youth and Call to Be a Prophet (chs. 1 - 3 )
Israel Defeated by the Philistines; the Ark of God Taken and Restored (chs. 4 - 7 )
The people's sinful request for a king ( ch. 8 )
Samuel anoints Saul privately ( 9:1 ; 10:16 )
Saul chosen to be king publicly ( 10:17-27 )
Saul's choice as king confirmed ( 11:1-13 )
Saul's reign inaugurated at a covenant renewal ceremony ( 11:14 ; 12:25 )
Saul's Kingship a Failure ( 13:1 ; 16:13 )
David enters Saul's service ( 16:14 ; 17:58 )
David becomes alienated from Saul (chs. 18 - 19 )
Jonathan protects David from Saul ( ch. 20 )
David continues to elude Saul ( 21:1 ; 22:5 )
Saul kills the priests at Nob ( 22:6-23 )
David rescues the people of Keilah ( 23:1-6 )
Saul continues to pursue David ( 23:7-29 )
David spares Saul's life ( ch. 24 )
David threatens Nabal's life ( ch. 25 )
David spares Saul's life again ( ch. 26 )
David enters Achish's service ( ch. 27 )
The End of Saul's Reign (chs. 28 - 31 )
David's Lament over Saul and Jonathan (ch. 1)
David Becomes King over Judah (chs. 2 - 4 )
David Becomes King over All Israel ( 5:1-5 )
David Conquers Jerusalem ( 5:6-25 )
David Brings the Ark to Jerusalem ( ch. 6 )
God Promises David an Everlasting Dynasty ( ch. 7 )
The Extension of David's Kingdom ( ch. 8 )
David's Faithfulness to His Covenant with Jonathan ( ch. 9 )
David Commits Adultery and Murder (chs. 10 - 12 )
David Loses His Son Amnon (chs. 13 - 14 )
David Loses His Son Absalom (chs. 15 - 20 )
Final Reflections on David's Reign (2Sa 21-24)

1 Samuel Videos

What are the Old Testament Historical Books?

How Do 1 and 2 Samuel Help Us Understand the Role of the Holy Spirit?

Introduction to Book of 1 Samuel

Themes, Characters, Verses, and Summary

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M.A., English Composition, Illinois State University
B.S., English Literature, Illinois State University

The Old Testament book of 1 Samuel is a record of triumph and tragedy. Its three main characters, Samuel the prophet, Saul , and David are among the most powerful people in the Bible, yet their lives were scarred by far-reaching mistakes.

The people of Israel thought their nation would be more successful if they were led by a king, like the surrounding countries. 1 Samuel tells the story of Israel's change from a theocracy, a country run by God, to a monarchy, a country led by human royalty.

Samuel was the last of Israel's judges and the first of its prophets. Saul, anointed by Samuel, became Israel's first king. David, son of Jesse and Israel's second king, began a family dynasty that ultimately produced the Savior of the World , Jesus Christ .

In 1 Samuel, God commands obedience from Israel's kings. When they follow his orders, the country prospers. When they disobey, the country suffers. In the companion book, 2 Samuel , we see a further unfolding of this theme.

Within this book occur the inspiring story of Hannah , the battle of David and Goliath , the friendship of David and Jonathan, and the bizarre seance with the witch of Endor .

Author of 1 Samuel

Samuel, Nathan, Gad.

Date Written

About 960 B.C.

Who Is It Written to?

Hebrew people, all later readers of the Bible.

Landscape of 1 Samuel

Ancient Israel, Philistia, Moab, Amalek.

Themes in 1 Samuel

God is sovereign. Whether Israel was under judges or kings, its destiny ultimately depended on God, because all rulers answer to him.
Everyday events can be part of God's greater plan. Only God can see the big picture. He is constantly orchestrating events to work together to fulfill his purpose. 1 Samuel lets the reader glimpse behind the scenes to see how God used many people to turn David into the ancestor of the Messiah.
God looks at the heart. Both Saul and David sinned , but God redeemed David, who repented and walked in his ways.

Key Characters in 1 Samuel

Eli , Hannah, Samuel, Saul, David, Goliath, Jonathan

1 Samuel 2:2

"There is no one holy like the Lord; there is no one besides you; there is no Rock like our God." ( NIV )

1 Samuel 15:22

But Samuel replied: "Does the Lord delight in burnt offerings and sacrifices as much as in obeying the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams." (NIV)

1 Samuel 16:7

But the Lord said to Samuel, "Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart." (NIV)

1 Samuel 30:6

David was greatly distressed because the men were talking of stoning him; each one was bitter in spirit because of his sons and daughters. But David found strength in the Lord his God. (NIV)

Outline of 1 Samuel:

The rise of Samuel, capture of the Ark of the Covenant , Samuel's work as judge (1 Samuel 1:1-7:17.)
People of Israel demand a king (1 Samuel 8:1-22.)
Saul becomes king, battles Israel's enemies, God rejects Saul (1 Samuel 9:1-15:35.)
David is anointed king, defeats Goliath, befriends Jonathan, flees from Saul, Saul and his sons die in battle (1 Samuel 16:1-31:13.)
Who Was Samuel in the Bible?
Introduction to the Book of Ruth
Profile of King David, Father of Solomon
Who Was Barak in the Bible?
Introduction to the Book of 1 Kings
David and Goliath Bible Story Study Guide
The Book of 2 Chronicles
Introduction to the Book of Numbers
Heroes of Faith in the Book of Hebrews
The Book of Ruth
Who Is Jehoshaphat in the Bible?
Moses in the Bible, Giver of the Law
Battle of Jericho Bible Story Study Guide
The Bible Says 'No' to Talking to the Dead
Examples of Friendship in the Bible
The Story of Abraham and Isaac Bible Study Guide

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First Samuel

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Listen to Chuck Swindoll’s overview of First Samuel in his audio message from the Classic series God’s Masterwork .

Who wrote the book?

Together, 1 and 2 Samuel form one book in the Hebrew Bible. The Greek translation of the Bible, the Septuagint, was the first version to divide the material into two parts. Though named after its main character, the prophet Samuel, the book does not claim an author. However, Samuel may have written, and he certainly supplied, the information for 1 Samuel 1:1–24:22, which is a biography of his life and career up to his death. First Chronicles 29:29 notes that Samuel, along with Nathan and Gad, recorded the “acts of King David.” Evidence in the writing suggests that the books of 1 and 2 Samuel were compiled by someone from the prophetic school who used documents from Samuel, Nathan, and Gad. 1

Where are we?

First Samuel 27:6 refers to the divided monarchy, when the ten tribes of Israel rebelled against the two tribes of Judah, which occurred after Solomon’s reign. From this we can conclude that the book came together sometime after the death of David (971 BC) and perhaps even after the death of Solomon (931 BC). Because the book contains no reference to the Assyrian invasion in 722 BC, it likely originated before the period of the exile.

The events that happen in 1 Samuel took place over a period of about 110 years, stretching from the closing days of the judges, when Samuel was born (ca. 1120 BC) through the death of Saul (1011 BC). We see the birth of Samuel, his call from God and subsequent prophetic ministry, the rise and fall of King Saul, and the anointing and maturity of young David.

First Samuel is set in the land of Israel, where the Hebrews invaded and settled (see Joshua). Numerous other peoples continued to dwell alongside Israel, often disrupting the peace and encouraging the Israelites to stray from their faith.

Why is First Samuel so important?

In this critical period of Israel’s history, the people of God transformed from a loosely affiliated group of tribes into a unified nation under a form of government headed by a king. They traded the turmoil of life under the judges for the stability of a strong central monarchy.

First Samuel focuses on the establishment of that monarchy. The people demanded a king, similar to the kings of the surrounding nations (1 Samuel 8:5). Saul, the first king, though “head and shoulders above the rest” did not have a righteous heart, and his line was destined never to inherit the crown (9:1–15:35). God instructed Samuel to anoint David, the youngest son of Jesse of Bethlehem, as the next king (16:1–13).

Much of 1 Samuel follows David’s exploits as a young musician, shepherd, and warrior. We witness his underdog victory over Goliath (17:1–58), his deep friendship with Jonathan (18:1–4), and his growing military prowess (18:5–30). He waited patiently for the throne, often pursued and driven into hiding by Saul. The book concludes with Saul’s death (31:1–13), which serves as a natural dividing marker between 1 Samuel and 2 Samuel.

What's the big idea?

First Samuel chronicles the beginning of Israel’s monarchy, following the lives of the prophet Samuel, the ill-fated King Saul, and God’s ultimate choice of David as king. Several themes feature prominently.

Providence : God repeatedly made everyday events work for His purposes. He used Hannah’s contentious relationship with Peninnah (1 Samuel 1:1–28), led Saul to Samuel during Saul’s search for lost donkeys (9:1–27), and caused David to learn of Goliath while taking food to his brothers (17:1–58). These are but a few examples.

Kingship : As the divine King, God designated a human vice-regent, David, to rule over His people. This history validates David’s house as the legitimate rulers of Israel. It also fulfills Jacob’s promise that the scepter will never depart from Judah, David’s tribe (Genesis 49:10).

Reversal of human fortune : Hannah’s barrenness gave way to children (1 Samuel 1:1–28; 2:21); Samuel became prophet instead of Eli’s sons (2:12; 3:13); Saul rose to prominence though he was from a lowly tribe; and David was anointed king though he was the youngest son (16:1–13). Normal human patterns were reversed by God so that His plan could be furthered, showing His sovereignty over all.

How do I apply this?

God is still sovereign in the twenty-first century. He will accomplish His purposes with or without our cooperation. But as was true in the lives of Samuel, Saul, and David, our response to God’s call affects our outcome. Will we obey Him as Samuel and David did and live lives marked by blessing? Or will we, like Saul, try to live on our own terms? “To obey is better than sacrifice,” Samuel told Saul (1 Samuel 15:22). That truth still speaks to us today.

Norman L. Geisler, A Popular Survey of the Old Testament (Peabody, Mass.: Prince Press, 2007), 107.

Bible Study Chart

1 samuel overview chart.

View Chuck Swindoll's chart of 1 Samuel , which divides the book into major sections and highlights themes and key verses.

View a list of Bible maps , excerpted from The Swindoll Study Bible.

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These are all of the chapters of the book of 1 Samuel . Clicking on a chapter will show you the text of that chapter of 1 Samuel in the Bible (New International Version).

1 Samuel 10
1 Samuel 11
1 Samuel 12
1 Samuel 13
1 Samuel 14
1 Samuel 15
1 Samuel 16
1 Samuel 17
1 Samuel 18
1 Samuel 19
1 Samuel 20
1 Samuel 21
1 Samuel 22
1 Samuel 23
1 Samuel 24
1 Samuel 25
1 Samuel 26
1 Samuel 27
1 Samuel 28
1 Samuel 29
1 Samuel 30
1 Samuel 31

Who Wrote the Book of 1 Samuel?

The authorship of 1 Samuel is unknown. This book, along with 2 Samuel, was originally a single volume in the Hebrew canon. Traditionally, the prophet Samuel was considered the author of the books of Samuel, and it is likely that he contributed to it. However, Samuel died prior to the completion of 1 Samuel, meaning he could not be its only author.

In 2 Samuel 1:18 , we find a reference to the Book of Jashar . 1 Chronicles 27:24 mentions the Annals of David and 1 Chronicles 29:24 mention the records of Samuel, Nathan, and Gad. The references in 1 Chronicles do not prove that these other records were used as sources in 1 Samuel, but it is clear there were multiple historical records available for whoever did write 1 Samuel.

Adam Clark concludes that (1) the books of Samuel and Kings were constructed using original documents; (2) that the compiler was not contemporary with the events he narrates; (3) that the date and authorship of these books, while more recent that the events records are uncertain.

Context and Background of 1 Samuel

1 Samuel is one of the books that Christians label as historical. But the Hebrews included 1 Samuel in a grouping called the Former Prophets. The Former Prophets included Joshua, Judges, and the books of Samuel and Kings. These books reflect the teachings of the Torah.

Barker and Kohlenberger identify three major characters in the books of Samuel: Samuel, the kingmaker; Saul, abortive king; and David, the ideal king. 1 Samuel tells the complete story of the first two of these and begins the story of the third.

Samuel serves as a transitional character. He is the last of the Judges and was instrumental in establishing the monarchy. Samuel anointed both of Israel’s first two kings; Saul and David.

Saul is the first King of Israel. In many ways, Saul serves as a foil to David. While he is a strong military leader, he is a poor spiritual example and leader for his nation. Prior to Saul’s kingship, Israel was a loose coalition of tribes. Under Saul’s leadership, they began to come together into a more cohesive nation.

The later part of 1 Samuel recounts David’s rise in influence in Israel, his conflict with Saul, and his life as an outlaw. During all this David is cast in a favorable light. He is one who depends on the Lord and seeks to follow him. Throughout 1 Samuel, David is pictured as blameless.

Main Theme and Purpose of 1 Samuel

Robert Bergen identifies five potential purposes for the writing of 1 Samuel. It is, first of all, a book of history – it chronicles the life and ministry of Samuel, the last of the judges, it records the calling and reign of Saul, the first king of Israel, and it introduces David, recounting the tension between David and Saul.

The second potential purpose that Bergen identifies is that it is a work of literature. The central plot of 1 Samuel involves kings, international wars, ambition, murder, and deception. It has complex character portrayals, varied settings, wordplay, and allusions. While 1 Samuel is certainly more than just literature, it clearly does display many of the characteristics of a classic piece of literature.

1 Samuel also has some of the characteristics of an apology. The book clearly describes Saul’s fall from favor alongside David’s rise. Saul is shown to be a man who was unqualified to lead God’s people. while David is shown as a faithful subject to Saul, unwilling to do anything to overthrow Saul. Instead, David’s rise to the kingship is clearly revealed to be the work of God.

1 Samuel is also a book of theology, supporting the teachings of the Torah. The book supports the idea of a covenant God, one who has a covenantal relationship with his people. It also supports the emphasis of the Torah on the possession of the land of Israel. There is an emphasis on the presence of God among the people and there is a call for wholehearted obedience to God.

Finally, 1 Samuel can be viewed as Scripture. This book is part of the inspired Word of God that has been used by Jew and Christian alike for insight into God’s working in the world. And it offers encouragement to live faithfully before God.

What Can We Learn from 1 Samuel for Today?

1 Samuel begins with a moving story about Samuel’s birth and dedication to God. Many Christian parents have a dedication service for their young children. But not many follow through the way that Hannah did. Hannah literally gave her son to the service of the Lord. Because of this, the Lord blessed both Hannah and Samuel. The Lord honors our heartfelt and total commitment to himself.

In the fourth chapter of 1 Samuel we find Israel fighting against the Philistines. And losing. Their solution was to bring the Ark of the Covenant into battle with them. They thought that by doing so, God would fight for them and they would be victorious. But it was a disaster and the Ark was lost. We cannot manipulate God to grant us his favor. It is only when our hearts are right before him that we should expect to know his presence.

That lesson is reinforced in 1 Samuel 15 . Here Saul partially obeys God by attacking and destroying the Amalekites. But he saves some of the best for himself and his men. When Samuel confronts him over it, he excuses his actions, claiming he saved the best to offer as a sacrifice. Samuel responds with one of the most significant passages in the Old Testament: “To obey is better than sacrifice.” God does not care all that much about our outward acts of worship. He is much more interested in our obedience.

The selection of David, in 1 Samuel 16 , offers another lesson to us today. We look at the outward appearances of a person and their achievements, but God looks at what is on the inside. David was the runt of the litter. Yet God saw something special in him and made him into the second, and greatest, king of Israel.

David’s battle with Goliath in 1 Samuel 17 demonstrates that human might and power is no match for God’s strength. Humanly speaking, David stood no chance of beating Goliath. It was the ultimate mismatch. And the battle between them was as short as expected. But the outcome was totally unexpected – to all but David. He trusted in God to help him overcome, and he was victorious.

Our Favorite Verses from 1 Samuel

1 Samuel 3:10 b: “Speak, for your servant is listening.” This was Samuel’s response to God’s calling.

1 Samuel 12:3 : “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.” This reflects the integrity of Samuel. He did not enrich himself at the expense of the people he led.

1 Samuel 12:22 : “Does the Lord delight in burnt offerings and sacrifices as much as in obeying the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams.”

1 Samuel 16:7 : “But the Lord said to Samuel, ‘Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.’”

1 Samuel 17:45 : “David said to the Philistine, ‘You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied.’” These were David’s words to Goliath before he killed him with a slung stone and cut off his head.

1 Samuel 24:6 : “He said to his men, ‘The Lord forbid that I should do such a thing to my master, the Lord’s anointed, or lay my hand on him; for he is the anointed of the Lord.’” David’s commitment not to harm the Lord’s anointed should be a lesson to churches today.

The New American Commentary : Robert D. Bergen, Holman Reference, 1996. Print.
Adam Clarke’s Commentary on the Holy Bible : Adam Clark, Baker Book House, 1967. Print.
The Expositor’s Bible Commentary Abridge Edition: Old Testament : Kenneth L. Barker and John R. Kohlenberger III, Zondervan Academic, 2004. Print.

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The Book of 1 Samuel Summary by Chapter (1-31): Concise and Comprehensive

This book of 1 Samuel Summary by Chapter, will be of great help to anyone who wants to learn the key events in all the chapters of the book 1 Samuel at a glance.

The Book of 1 Samuel is an account that showcases the historical shift in Israel from judges to kings. Through the lives of key figures like Samuel, Saul, and David, this scripture paints the struggles and triumphs of a nation chosen by God. This blog post will provide a summary of the Book of 1 Samuel chapter by chapter for those who seek an organized and straightforward understanding of the book.

Read: The Book of Ruth Summary by Chapter (1-21)

The book of 1 samuel summary by chapter.

Hannah, a devout woman, prays fervently to the Lord for a child as she is barren. In return, she vows to dedicate her son to God’s service. The Lord answers her prayer and she gives birth to Samuel.

Eli, the high priest, sees Hannah praying and initially thinks she is drunk, but after realizing her devotion, blesses her. Hannah remains true to her vow and leaves Samuel with Eli to serve the Lord.

Hannah praises God with a song of thanksgiving for the gift of her son. In contrast, Eli’s sons, Hophni and Phinehas, are portrayed as corrupt and evil.

A man of God prophesies the downfall of Eli’s house and the rise of a faithful priest. The chapter ends with a glimpse of Samuel’s growth and favor with God and men.

Samuel receives a call from the Lord while sleeping in the temple. Initially, he believes it to be Eli calling him, but Eli discerns it’s the Lord’s voice.

Eli instructs Samuel to listen, and the Lord tells Samuel that He will carry out everything He spoke against Eli’s family. Samuel is established as a prophet.

The Israelites battle the Philistines, but they are defeated and the Ark of the Covenant is captured. Eli’s sons are killed in battle, fulfilling the prophecy.

When Eli hears the news of the Ark and his sons, he falls backward from his seat, breaking his neck and dies. The chapter ends with the birth of Ichabod, the son of Phinehas.

The Philistines place the Ark of the Covenant in the temple of Dagon. Miraculously, the statue of Dagon falls and breaks, and a plague afflicts the Philistines.

The Philistines recognize that these calamities are because of the Ark and decide it must be sent away.

The Philistines return the Ark with offerings to appease the God of Israel. The Ark is put on a cart drawn by cows that head straight to the Israelite town of Beth-shemesh.

The people of Beth-shemesh rejoice but are struck down for looking into the Ark. They send it to Kiriath-jearim to the house of Abinadab.

Samuel leads Israel in repentance, and they put away foreign gods. The Israelites gather at Mizpah where Samuel prays for them, and the Lord thwarts a Philistine attack.

The chapter closes with Samuel as judge over Israel, and peace is maintained between the Israelites and the Philistines.

The Israelites demand a king to lead them. Samuel warns them of the consequences but relays the message to God.

God tells Samuel to listen to the people, albeit reluctantly, and to anoint a king for them.

Saul, a man from the tribe of Benjamin, is in search of his father’s lost donkeys. He meets Samuel, who God had previously revealed would be the future king.

Samuel invites Saul to eat with him and tells him not to worry about the donkeys. Samuel also hints at something greater in store for Saul.

Samuel anoints Saul with oil, signifying that he is to be the leader of Israel. Saul is given signs as confirmation.

When Saul returns home, he is hesitant to share the news but is eventually proclaimed king by Samuel before all the Israelites at Mizpah.

Nahash the Ammonite besieges Jabesh-gilead. The inhabitants seek help from Saul, who is filled with the Spirit of God and rallies the Israelites.

Saul leads a successful campaign against the Ammonites and delivers Jabesh-gilead. His victory confirms his position as king.

Samuel addresses the Israelites, recounting how God delivered them in the past. He exhorts them to serve God faithfully, even as they have a king now.

He calls upon God to send thunder and rain as a sign. The people are in awe and ask Samuel to pray for them.

Saul makes a burnt offering, which was only to be done by a priest. Samuel arrives and tells Saul that his kingdom will not last because of his disobedience.

The Philistines gather to fight Israel with a vast army. The Israelites are in distress and hide.

Saul’s son Jonathan and his armor-bearer make a daring attack on the Philistines, which leads to a great victory for Israel.

However, Saul makes a rash oath which nearly costs Jonathan his life. The people intervene to save Jonathan.

Samuel tells Saul that God wants him to destroy the Amalekites. Saul does not fully obey; he spares King Agag and some livestock.

God regrets making Saul king. Samuel delivers the message and symbolically tears a robe, indicating that the kingdom will be torn from Saul.

God sends Samuel to Jesse of Bethlehem to anoint a new king. David, the youngest son of Jesse, is chosen and anointed.

The Spirit of God comes upon David. Meanwhile, an evil spirit torments Saul, and David is brought to play the harp for him.

David fights Goliath, the giant Philistine warrior, with a sling and a stone, defeating him and cutting off his head with Goliath’s sword.

This victory leads to the Israelites routing the Philistines. David’s courage is recognized, and he becomes a figure of prominence.

Jonathan and David become close friends. David’s popularity grows after his victory over Goliath, making Saul jealous.

Saul tries to kill David but fails. He marries his daughter Michal to David, hoping she will be a snare to him.

Saul wants David killed and sends men to his house. Michal helps David escape.

David flees to Samuel. Saul sends men to capture David, but they end up prophesying. This happens three times, even with Saul himself.

David and Jonathan form a covenant. Jonathan agrees to find out his father’s intentions toward David.

Jonathan learns Saul wants to kill David. They sadly part ways as David flees.

David goes to the priest Ahimelech and receives bread and Goliath’s sword. He then flees to the Philistine city of Gath.

Recognized, David feigns madness to avoid detection, and the king of Gath sends him away.

David gathers a group of distressed, indebted, and discontented men at Adullam. He then goes to Moab to ensure the safety of his family.

Saul learns that Ahimelech helped David. In his anger, Saul orders the killing of Ahimelech and his family. Only Abiathar, one of Ahimelech’s sons, escapes and joins David.

David saves the city of Keilah from the Philistines. Saul hears David is in Keilah and plans to besiege the city.

David inquires of the Lord and learns that the people of Keilah would surrender him to Saul. He leaves and continues to evade Saul.

Saul pursues David in the Wilderness of Engedi. Saul unknowingly enters a cave where David and his men are hiding.

David cuts off a piece of Saul’s robe but does not harm him. He then reveals himself to Saul, showing his integrity.

Samuel dies. David encounters Nabal and requests provisions. Nabal refuses and insults David.

Nabal’s wife, Abigail, intervenes with gifts and wise counsel. David relents from retaliation. Nabal dies, and David marries Abigail.

David again spares Saul’s life when he finds him sleeping in a camp. David takes Saul’s spear and water jug as proof.

David calls out to Saul and the army, showing the items as evidence of his mercy. Saul acknowledges his wrongdoing and blesses David.

David seeks refuge in Philistine territory. The Philistine King Achish gives him the town of Ziklag.

David leads raids against other groups but tells Achish he is raiding Israelite towns, thereby securing Achish’s trust.

The Philistines gather for war. Saul, afraid, seeks a medium to consult Samuel’s spirit.

Samuel’s spirit foretells Saul’s defeat and death. Saul is filled with despair.

The Philistine commanders distrust David and his men. They refuse to let them join in the battle against Israel.

Achish tells David to return to Ziklag. David obeys, though reluctantly.

Ziklag is attacked by the Amalekites, and David’s wives and possessions are taken. David pursues and defeats them, recovering everything.

David sends gifts to the elders of Judah, building relationships with them.

The Philistines defeat Israel. Saul’s sons are killed, and Saul is critically wounded. Saul takes his own life to avoid capture.

The Philistines take the bodies of Saul and his sons, displaying them as trophies. However, valiant men of Jabesh-gilead retrieve and bury them.

Read also: The Book of 2 Samuel Summary by Chapter (1-24)

Through the waves of battles, the anointing of kings, and the ever-constant hand of the Almighty, the Book of 1 Samuel stands as a testament to God’s presence in the journey of a nation. This summary of the Book of 1 Samuel chapter by chapter has given us a glimpse into the spiritual heritage and unyielding faith of the Israelites. May their stories inspire us to steadfastness and devotion in our walk with God.

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Summary of 1 Samuel

Outline of 1 Samuel
Background of 1 Samuel
Introductory Issues in 1 Samuel
Theological Themes in 1 Samuel
Bible in the World - 1 Samuel

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Mark Throntveit

First Samuel continues where Judges left off. The book of Ruth comes between them in English Bibles, but not in the Hebrew Bible. Chapters 1-3 present the birth, call, and early ministry of Samuel. Chapters 4-7 relate the “adventures” of the ark of the covenant The ark of the covenant was a box or chest that God commanded the Israelites to make from wood richly adorned with gold. The ark was built to contain the tablets of the covenant (the Ten Commandments). The ark served as a mobile shrine to… More as it falls into Philistine hands. Chapter 8 is a transitional chapter describing the people’s demand for a king. Samuel and Saul interact in chapters 9-15. First Samuel comes to a close with a long section recounting the power struggles between Saul and David in chapters 16-31.

The lives of Samuel, Saul, and David, presented so graphically with all the faults of the human condition, can serve as mirrors of our own humanity. Seeing how God works in and through these people can help us discern the activity of God in our own relationships with the Lord and with others.

WHERE DO I FIND IT?

First Samuel is the ninth book of the Old Testament; it follows Ruth and precedes 2 Samuel.

WHO WROTE IT?

Ancient tradition identifies Samuel as the author of the first 24 chapters of 1 Samuel and asserts that the rest of 1 Samuel and 2 Samuel were completed by Nathan and Gad . Today, many scholars believe that 1 and 2 Samuel are part of the Deuteronomistic History Deuteronomistic history refers to the narrative contained in the books of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings. This narrative, probably written in the age of Israel’s exile (mid-6th century B.C.E.), recounts Israel’s history prior to the exile. More (DtrH) and that various older traditions have been gathered together and edited by a nameless exilic editor or editors.

WHEN WAS IT WRITTEN?

The final event recorded in Kings occurred in 561 B.C.E. Since the return from Babylon (538 B.C.E.) is not recorded, one assumes that 1 Samuel reached its final form sometime between these two dates (561 and 538). It was written during the Babylonian exile as part of the Deuteronomistic History, though the older traditions that comprise much of the narrative are considerably earlier than this.

WHAT’S IT ABOUT?

First Samuel recounts stories of Samuel, Saul, and David as they struggle with themselves, among each other, and with God, as Israel is transformed from a loose confederation of tribes led by the judges such as Gideon and Deborah to a nation ruled by a king.

HOW DO I READ IT?

First Samuel looks like a history of the new institution of kingship in Israel. While important historical information is presented, some of it is at odds with the presentation found in 1 Chronicles. Both Chronicles and Samuel should be read as theological , rather than historical , presentations of the early years of the monarchy. Samuel is part of a larger narrative (the Deuteronomistic History) designed to demonstrate the reasons for the fall The fall refers specifically to the disobedience of Adam and Eve when they listened to Satan rather than adhering to God’s command not to eat the fruit from the tree. When people act contrary to God’s will, they are said to fall from from grace… More of the Northern Kingdom The Northern Kingdom consisted of ten of the twelve tribes of Israel and lasted for 200 years until it was destroyed by Assyria in 721 B.C.E. In the northern kingdom the kings were evil. Prophets like Elijah and Amos railed against them and their evildoing. More of Israel in 722/721 B.C.E. and Judah’s exile to Babylon in 587/586 B.C.E.

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Summary Of 1 & 2 Samuel

This is an overview or summary of the first and second books of the Judge & Prophet Samuel, as recorded in ‘The Bible Brief’ by James Paris

Around 930 B.C. Covering period of 1100-1000 B.C.

Author anonymous, though traditionally ascribed to Samuel .

People & Places:

Samuel; Hannah; Saul; David; Jonathan; Goliath; Nathan

Israel; Ephraim; Shiloh; Ashdod; Gilgal; Bethlehem; Nob; Moab; Mount Gilboa

Sound-Bites:

“For this boy I prayed, and the Lord has given me my petition which I asked of Him. 28 . So I have also dedicated him to the Lord; as long as he lives he is dedicated to the Lord.” And he worshiped the Lord there. (Ch.1:27-28)

“But now your kingdom shall not endure. The Lord has sought out for Himself a man after His own heart, and the Lord has appointed him as ruler over His people, because you have not kept what the Lord commanded you.” (Ch.13:14)

“..Behold, to obey is better than sacrifice,

And to heed than the fat of rams.” (Ch.15:22)

The Messianic Link:

Messiah exalted by God with power (1 Sam 2:10)

He would be a descendant of David (2 Sam 7:12-16)

The Rock of 2 Sam 23

Typified in the life of King David in exile (1 Sam:22)

Typified in the life of Jonathan the Faithful Friend (1 Sam 18)

The Book in Brief:

The book of Samuel begins with the events leading up to the birth of Samuel, who would later become a righteous Judge over Israel. It continues with the people asking Samuel to anoint a King over them, as Samuels sons were not as wise as he was. It was a rejection of the era of the Judges and a yearning to be like the other nations. Samuel is not happy, but God assures him that it is His leadership and not Samuel’s that the people are rejecting. (Ch.8)

Saul is appointed as King, and begins well but is soon at odds with The Lord, who displaces him with David a mere shepherd boy. (Ch.16:11-13)

The newly anointed David (not yet king) defeats Goliath in battle (Ch.17). He befriends king Saul’s son Jonathan, but incurs the jealousy of Saul himself, who is tormented by an evil spirit and pursues David relentlessly.

The book of 1 Samuel ends with king Saul defeated by his enemies; Saul summoning the dead Samuel through the offices of the witch of En-dor (Ch.28) and being informed of his coming death, and that of his sons. (Ch.28:19)

Notes & Quotes:

This book is a story of lost opportunities; Saul had everything and yet he rebelled against God, thinking that he knew better (Ch.13:13-14). Consequently he lost everything – including his life and that of his sons in battle against their enemies.

Sometimes it is all too easy to lose patience whilst waiting on The Lord, and attempt to do things in our own strength thinking that we can ‘hurry things along.’ It is always a mistake to pre-empt The Lords plans!

David; Bathsheba; Uriah; Nathan; Abner; Joab; Hiram; Absalom; Tamar

Ziklag; Mount Gilboa; Hebron; Judah; Jerusalem;

“Your house and your kingdom shall endure before Me forever; your throne shall be established forever.” (Ch.7:16)

He said, “The Lord is my rock and my fortress and my deliverer; My God, my rock, in whom I take refuge,

My shield and the horn of my salvation , my stronghold and my refuge; My savior, You save me from violence. (Ch.22:2-3)

Then David said to Gad, “I am in great distress. Let us now fall into the hand of the Lord for His mercies are great, but do not let me fall into the hand of man.” (Ch.24:14)

He would be a descendant of King David. (2 Sam.7:12-13)

He is the light of the morning. (2 Sam. 23:2-4)

The story starts with David mourning Saul and his sons, then moves on to stories of conquest and victory over their enemies. However things start to go bad when King David falls for Bathsheba, Uriah the Hittites wife; and arranges for the commanders death at the battle front. God forgives him, but warns trouble will begin in his own home.

Absalom kills Amnon for raping his half-sister Tamar, and goes into exile for a time. When he returns with David’s permission; he leads a rebellion against David and sets himself up on the throne of David for a short while. Finally he is killed; against the wishes of King David.

The book ends with King David doing a census of the people against the wishes of God, and suffering the effects of a plague sent by The Lord to punish him. 70,000 people perish before the pestilence was held in check by King David offering sacrifice on a new alter on the threshing floor of Araunah the Jebusite.

I always find it somewhat incredible that King David who was a ‘ man after God’s own heart ’ should fall from grace as he does. However the lesson is that there is no-one who can afford to drop their guard, when it comes to following the will of God. I often say ‘the devil is a busy man!’ but it is the simple truth. Later in the new testament (1 Peter.5:8 ) the word tells us to ‘ Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour .’

If Godly men such as King David and later Solomon can be ‘got at’ then we must truly all be on our guard against the wiles of Satan.

THE BIBLE BRIEF ON AMAZON

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Guide to the Books of Samuel

Key Information and Helpful Resources

The books of Samuel were originally written as one coherent story, but due to the length of the work, they are separated into two books in our modern Bible.

After the nation of Israel was rescued from slavery in Egypt and made a covenant with God at Mount Sinai, they eventually came into the promised land. There, Israel was supposed to be faithful to God and obey the covenant commands, but the book of Judges shows how Israel failed big time. It was a time of moral chaos that showed Israel’s need for wise, faithful leaders. The books of Samuel provide an answer to that need.

The story focuses on three main characters: Samuel, Saul, and David. These three were important leaders whose actions would transition Israel from a group of tribes ruled by judges into a unified kingdom ruled by King David in Jerusalem.

The books have a fascinating design that weaves the stories of these three characters together through four parts (1 Sam. 1-7 and 8-31; 2 Sam. 1-21 and 22-24). Samuel is a key leader and prophet through the first section of the book (1 Sam. 1-7), and he continues to play a key role in the next section. Saul’s story (1 Sam. 8-31) is told in two movements: his rise to power and some huge failures (1 Sam. 8-15), followed by his downfall and tragic death (1 Sam. 16-31). The drama of Saul’s demise is matched by David’s own exciting rise to power (1 Sam. 16-31). David’s story is also told in two movements. He first rides the wave of success (2 Sam. 1-9), followed by his own tragic failure and the slow self-destruction of his family and kingdom (2 Sam. 10-20). All this is concluded by an epilogue (2 Sam. 21-24) that reflects back on the whole story.

7:19 • Old Testament Overviews

Who Wrote the Books of Samuel?

The books of 1 and 2 Samuel do not explicitly name Samuel as their author, though he is the first character mentioned in the story.

The events described in 1 and 2 Samuel take place in Israel from the beginning of Samuel’s life up to David’s last days as king.

Literary Styles

The books of Samuel contain mostly narrative literary styles, with some poetry and discourse woven throughout.

God’s opposition to the proud and exaltation of the humble
God’s acts of forgiveness and justice toward human evil
Israel’s promised hope of a future messiah

1 Samuel 1-7 contains the stories of Hannah and Samuel, and chapters 8-31 show the downfall of Saul and the rise of David. 2 Samuel 1-20 includes God’s covenant with David and David’s failure. And chapters 21-24 offer hope for a greater David to come.

1 Samuel 1-7: Hannah and the Rise of Samuel

Part one picks up from the chaos shown in the book of Judges. We are introduced to the touching story of a woman named Hannah who is grieved because she has never been able to have children. By God’s grace, she finally has a son, Samuel, and in joy she sings an amazing poem in chapter 2. She sings about how God opposes the proud and exalts the humble, how, despite human evil, God is working out his purposes, and how God will one day raise up an anointed king for his people. Hannah’s poem has been placed at the beginning to introduce themes that we will see throughout the story.

Hannah’s son Samuel grows up to become a great prophet and leader for the people of Israel as the Philistines rise to power as their enemy (1 Sam. 4-7). In a crucial battle, the Israelites become arrogant, and rather than praying, they trot out the ark of the covenant as a kind of magical trophy that will grant them victory in battle. Because of their pridefulness and presumption, God allows Israel to lose the battle, and the ark is stolen. The Philistines take the ark and place it in the temple of their god, Dagon. The God of Israel responds by thoroughly defeating the Philistines and their idols without an army, by sending plagues on them. At this, the Philistines send the ark back to Israel. The point is clear—God is not Israel’s trophy, and he opposes pride among both the Philistines and the Israelites. Israel is to remain humble and obedient if they want to experience his covenant blessing.

1 Samuel 8-31: The Downfall of Saul and Rise of David

We continue right on into the next large section (1 Sam. 8-31), in which the Israelites go to Samuel and demand a king “just like all the other nations have.” Samuel is rightfully angry at this, and he goes to consult God, who responds by saying that, though their motivations are wrong, if it is a king they want, it will be a king they get. From there, we are introduced to Saul.

Saul is a tragic figure who is full of promise, tall, and good looking. He seems like a great candidate for a king, but he has deep character flaws. He’s dishonest, lacks integrity, and is unable to acknowledge his mistakes. These traits become his downfall. While he wins some battles, his flaws run so deep that he disqualifies himself by blatantly disobeying God’s commands (1 Sam. 13 and 15).

The now aging Samuel confronts both Saul and Israel. He had warned the people that they would only benefit from a king who was humble and faithful to God, or else their kings would bring ruin. He then turns to Saul and informs him that God is going to raise up a new king to replace him (1 Sam. 15).

So Saul’s downfall begins as God works behind the scenes to raise up this new king, an insignificant shepherd boy named David. He is the least likely candidate to be king, but through the famous story of David and Goliath (1 Sam. 17), we are shown that God’s choice of David is not based on his status but rather his radical and humble trust in the God of Israel. This story embodies themes in Hannah’s poem—the proud Saul and Goliath are brought low while the humble David is exalted.

In 1 Samuel 18-31, we watch Saul slowly descend into madness while David rises to power. David works for Saul as a general, winning all his battles and gaining all the fame. Saul quickly becomes jealous and starts hunting David down in order to kill him. David, however, has done nothing wrong and simply runs away and waits. This shows his true character. Despite multiple opportunities to kill Saul, he doesn’t. Instead, he trusts that despite Saul’s evil, God will raise up a king for his people. Many of David’s poems in the book of Psalms are linked to this very period of his life (Ps. 18, 52, 54, 57, 59, and 63). This section ends with Saul, having failed to find and kill David, coming to a grisly death himself after losing a battle with the Philistines.

The book of 1 Samuel contains some of the most intricately told stories in the Bible, and the characters are portrayed very realistically. The author puts them forward as character studies, so that you may find yourself in them. In Saul’s story, we see a warning. It’s crucial that we reflect on our own character flaws and how they harm us as well as others. We can see how we need to humble ourselves and, with God’s help, deal with our dark sides. David is presented as an example of patience and trust in God’s timing in our lives. As he was being chased by Saul, David had every reason to think God had abandoned him, but he didn’t. In fact, his story encourages us to trust that, despite human evil, God is working out his purpose to oppose the proud and exalt the humble.

David the Priestly King

David, the Latecomer King

Saul: A Tale of Self-Deception

2 Samuel 1-20: God’s Covenant With King David (and David’s Failure)

The second book of Samuel picks up after Saul’s death, and David surprises everyone by composing a long poem lamenting the death of the man who tried to murder him. Once again, the author shows David’s humility and compassion. He is a man who grieves the death of even his enemies.

David goes on to experience a season of success and divine blessing. The Israelite tribes all come to David and ask him to unify the tribes as their king. He accepts, and the first thing he does as king is go to Jerusalem, conquer it, establish it as Israel’s capital city, and rename it Zion. From there, David continues to win many battles and expand Israel’s territory.

After David had made Jerusalem the political capital of Israel, he also wanted to make it their religious capital, so he had the ark of the covenant moved into the city (2 Sam. 6). David then tells God that if Israel now has a permanent home, God’s presence should also have a place to inhabit, so he asks if he can build a new temple for him. However, God says to David, “Thanks for the thought, but actually I’m going to build you a house—a dynasty.”

Now, this is a key chapter for understanding the storyline of the entire Bible. God makes a promise to David that, from his royal line, there will come a future king who will build God’s temple on Earth and set up an eternal kingdom. It’s this messianic promise to David that gets developed more in the book of Psalms (Ps. 2, 72, 132, and 145) and in the Prophets (Isa. 11; Ezek. 34; and Zechariah). It’s this king that is connected to God’s promise to Abraham (Gen. 12). The future messianic Kingdom will be how God brings blessing to all nations.

This is a high point for David. And, sadly, it’s right here in the midst of God’s blessing that things go terribly wrong. David makes a fatal mistake—not fatal for him, that is, but for a man named Uriah, one of David’s prized soldiers. From his rooftop, David sees Uriah’s wife, Bathsheba, bathing. David finds her, sleeps with her, and gets her pregnant. Then, he tries to cover it all up by having Uriah assassinated and marrying her as soon as she’s widowed.

When David is confronted by the prophet Nathan, he immediately owns up to what he’s done. He’s broken and repents, asking God to forgive him. And God does forgive, but he doesn’t erase the consequences of David’s decisions. As a result of his horrible choices, David’s family starts to fall apart, making this section a tragic story much like Saul’s.

David’s sons end up reliving their father’s mistakes, but in even worse ways. Amnon sexually abuses his sister Tamar, and when their brother Absalom finds out, he has Amnon assassinated (2 Sam. 13). Absalom then hatches a plot to oust his own father from power, and he launches a full-scale rebellion (2 Sam. 15).

So, for a second time, David is forced to run from his own home and hide in the wilderness, except this time he’s not innocent. The rebellion ends when David’s son is murdered (2 Sam. 18), and this breaks David’s heart. Once again, he laments over those who tried to kill him. David’s last days find him back on his throne but as a broken man, wounded by the sad consequences of his sin.

David, the Leaping Priest-King

The Five Key Covenants God Makes With Humans in the Bible

David: What’s the Big Deal?

2 Samuel 21-24: Epilogue and the Hope for a Greater David

The books of Samuel conclude in chapters 21-24 with a well-crafted epilogue. The stories are out of chronological order because they’ve been given a symmetrical literary design. The outer pair of stories (2 Sam. 21a and 24) come from earlier in David’s reign and compare the failures of Saul (2 Sam. 21a) and David (2 Sam. 24), as well as how they hurt others through their bad decisions.

The next pair of stories (2 Sam. 21b and 23b) are about David and his band of “mighty men” fighting the Philistines. What’s interesting is that both sections have a story of David’s weakness in battle. In contrast to the stories of the heroic, victorious David, here we see a vulnerable David who is dependent on others for help.

The center of the epilogue has two poems that act like memoirs as David reflects on his life (2 Sam. 22 and 23a). He remembers times when God graciously rescued him from danger and sees this as an expression of God’s covenant promise, not just to him but to all the world. Both of the poems reflect back on the hope for the future messiah who will build an eternal Kingdom.

David’s concluding poems also connect back to Hannah’s song that opened the book of 1 Samuel. These poems, at the beginning and end and in 2 Samuel 7 in the center of the book, bring together all the key themes and ideas. Despite Saul and David’s evil, God has been at work carrying out his purposes. God opposed their arrogance time after time, and when David humbled himself, he was exalted. By the book’s conclusion, the future hope of the final poems reaches far beyond David himself, looking to the future messiah who will bring God’s Kingdom and blessing to all nations.

David, Isaiah, and New Eden

God Speaks in Poetry

The Last Will Be First

The book of Judges shows how Israel fails, big time. It was a time of moral chaos that showed Israel’s need for wise, faithful leaders. The book of Samuel provides an answer to that need.

Despite Saul and David’s evil, God has been at work, carrying out his purposes. The hope for a future messiah reaches beyond David, who will bring God’s Kingdom and blessing to all nations.

These poems bring together all the key themes and ideas of the book: despite Saul and David’s failures, God has been at work carrying out his purposes.

Frequently Asked Questions

Here are some of the most common questions people ask online about this book.

In the Bible, Samuel is known for being a prophet, a priest, and Israel’s final judge (1 Sam. 1-7). He plays a significant role in Israel’s transition from a period of judges (i.e., regional, political, and military leaders), ruling the people until the establishment of the monarchy, wherein Samuel anoints Israel’s first two kings, Saul and David. Samuel is also known for his dedication to God from a young age, living and serving in the temple at Shiloh under Eli the priest. Throughout his life, Samuel remains faithful to God and serves as a just and righteous judge for the Israelite people (1 Sam. 12:4).

Samuel anointed Saul and David to be king, but what does anointing mean? Learn more about the theme of anointing in the Bible in the video Anointing and the podcasts Saul the Anti-Anointed and The Anointed King in Psalms.

The biblical authors present Samuel as a good (even great!) leader in the Bible (1 Sam. 3:19-21). Unlike the partially negative way authors describe many key figures or leaders in the Bible, such as Abraham (e.g., Gen. 12:10-21; Gen. 16) and Moses (e.g., Num. 10:10-13), they do not record any stories about moral failures or mistakes by Samuel. From a young age, Samuel serves as a faithful and obedient servant of God, wisely guiding and leading the Israelite people and anointing the first two kings of Israel, Saul and David.

The story of Samuel teaches us that God opposes the proud, exalts the humble, remains faithful in spite of human evil, and that he promises the arrival of a future king. The biblical authors explore these themes in the book through the character of Saul, his rise to power, and the exposure of his character flaws as he disobeys God’s commands.

In contrast to the prideful character of Saul, God raises up David, a humble shepherd boy who faithfully trusts in God. We see these two characters in increasingly stark contrast. Saul slips into madness as David resolutely trusts in God’s timing and purposes. Eventually, we see David succeed and fail, much like Saul. The story emphasizes God’s faithfulness despite Saul and David’s failures and God’s promise of a future king who, unlike both Saul and David, will come and perfectly fulfill God’s good purposes on Earth.

Discover more about how God repeatedly blesses and anoints the second-born, the late-comer, and the “least likely,” in the video The Last Will Be First and the podcast David, the Latecomer King . And learn more about Samuel’s warning to the Israelites and King Saul’s reign in the article Saul: A Tale of Deception.

It is likely that Samuel did not cut his hair because of his mother’s vow to God that no razor would ever be used on his head (1 Sam. 1:11). The vow to not cut one’s hair is part of the voluntary Nazarite vow described in Numbers 6:1-21, and it required observers to abstain from wine, refrain from cutting their hair, and to stay away from corpses or graves. Samuel is not described in the Old Testament as being a Nazarite, but it is possible that Samuel followed the other Nazarite requirements in addition to not cutting his hair. We don’t know for certain.

Learn more about Samuel’s mom, Hannah, and her incredible poem in Hannah’s Poem and Power Reversals . And to learn more about the Nazarite vow, check out the podcast What’s a Nazarite Vow?

The biblical authors explain that the sons of Samuel were rejected as leaders over Israel because they did not follow in Samuel’s ways. Although we aren’t given details, we are told that Samuel’s sons pursued dishonest gain, accepted bribes, and perverted justice (1 Sam. 8:3).

The book of Samuel gets its name from the character of Samuel, who plays a significant role in the early parts of the narrative with the stories of his birth and of his childhood serving in the temple at Shiloh under Eli the priest. The book opens with the story of Samuel’s mother, Hannah, and follows Samuel’s birth, childhood, and his growth into the role of judge, prophet, and priest in Israel who eventually anoints Israel’s first two kings, Saul and David. It’s called the book of Samuel because, in large part, the book begins with a man named Samuel and details other significant events that took place in his day.

No biblical author claims that 2 Samuel 7 is the most important chapter in the Bible. However, the events of this chapter become significant in the remainder of the biblical story. Here God makes a promise to David that a future king will come from his royal bloodline, one who will build God’s temple on Earth and set up an eternal kingdom. This promise to David gets developed more in the book of Psalms (see Ps. 2; 72; 132; 145) and in the books of the Prophets (see Isa. 11; Ezek. 34; Zech.). Additionally, the biblical authors connect this future king to God’s promise to Abraham (Gen. 12) that through his descendants, God will bring blessing to all nations. While there is no “most important” chapter in the Bible, 2 Samuel 7 does become a foundational passage as the story of Scripture develops beyond the events described there.

Learn more about King David in the article David: What’s the Big Deal? Discover more about the theme of the Messiah in the video Messiah and the theme of covenant in the video The Covenants .

The Bible does not specify Samuel’s age when he died. However, we can infer that Samuel lived to an old age from his self-description of being “old and gray” during the years leading up to his death (1 Sam. 12:2).

In 2 Samuel, David’s sins include sexual assault, murder, lying, failing to trust God for protection, and ignoring evil within his own family. In one example, David sees a woman named Bathsheba bathing on her rooftop (2 Sam. 11). David uses his royal power to isolate and rape her, gets her pregnant, and tries to cover everything up by having her husband killed and immediately marrying her. Later on, David fails to discipline his son Amnon for raping his own daughter Tamar, leading to his other son, Absalom, trying usurp the throne (2 Sam. 13-18). And at one point, David decides to conduct a military census of the people of Israel in 2 Sam. 24, which displays his lack of trust in God's protection and provision. As the story progresses, and as a result of David’s sinful choices, we see his family and kingdom continue to fall apart.

Learn more about David and his rise and fall as Israel’s king in the video David the Priestly King.

The main message of 2 Samuel includes an appeal to the virtue of humility, the destructiveness of pride, and the faithfulness of God’s promise. Throughout the book, we see David succeed and fail repeatedly. And as the kingdom of Israel slowly unravels, the final chapters of 2 Samuel highlight moments of David’s weakness, while also promising another king who will come to fulfill God’s good purpose and promise given to David and Abraham to bless all nations (Gen. 12:1-3; 2 Sam. 7).

Explore the theme of God’s faithfulness to David and to others throughout the Bible in the video Faithful .

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David Guzik :: Study Guide for 1 Samuel 1

The Birth of Samuel

1 and 2 Samuel form one book in the ancient Hebrew manuscripts. They were not divided into two books until the Old Testament was translated into Greek. We don’t know who wrote the books; certainly, Samuel was a major contributor, but much of the book takes place after his death in 1 Samuel 25 . They are called the books of 1 and 2 Samuel, not because Samuel wrote all of them, but because they describe his great ministry in Israel and the legacy of it.

A. Hannah’s barrenness and her vow.

1. ( 1 Samuel 1:1-2 ) The family of Elkanah.

Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. And he had two wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

a. A certain man : At this strategic time and place, God began His plan as He almost always does — with a person He will use. God can do His work by Himself, or by angels, or by any number of other means; but His normal method is to find a certain man and work through him.

b. Elkanah : He was a descendant of Zuph, and his family line shows he was a Levite ( 1 Chronicles 6:16-30 ). He is called an Ephraimite here because his family lived in a Levitical city in the boundaries of Ephraim, not because he was of the tribe of Ephraim.

c. Elkanah... had two wives : Polygamy was a fact of life in the ancient world. However, the Bible never puts polygamy in a favorable light. Strife and conflict always characterize polygamous families in the Bible.

i. There was an intense, competitive relationship between the two wives, Peninnah (who had children) and Hannah (who had no children).

ii. “Polygamy was ever [always] a sin, though in the patriarchs and ancient saints, a sin of ignorance. ‘It was not so from the beginning.’ ( Matt. xix. 8 ; Mal. ii. 15 ).” (Trapp)

2. ( 1 Samuel 1:3-7 ) Elkanah and his family journey to the tabernacle.

This man went up from his city yearly to worship and sacrifice to the LORD of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. But to Hannah he would give a double portion, for he loved Hannah, although the LORD had closed her womb. And her rival also provoked her severely, to make her miserable, because the LORD had closed her womb. So it was, year by year, when she went up to the house of the LORD, that she provoked her; therefore she wept and did not eat.

a. This man went up from his city : According to the Law of Moses, Israelites could not worship God through sacrifice at any time and in any way they pleased. They were to bring sacrifices to the tabernacle and the priests, which at this time were at Shiloh .

b. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there : These priests are mentioned by name because they were known as notoriously wicked priests ( 1 Samuel 2:17 , 24 ). Their mention here shows how godly Elkanah was. Even though the priests were wicked, he still offered sacrifices to the LORD, knowing that the wickedness of the priest did not make his own service to the LORD invalid.

c. He would give portions : As Elkanah brought his family each year to the tabernacle for sacrifice he ate a ceremonial meal at the tabernacle with his family, giving portions to his wives and their children. He showed his favor and love to Hannah by giving her a double portion .

d. She wept and did not eat : Because of the conflict between the two wives, Hannah could not enjoy this display of love and favor from Elkanah.

i. It is possible for problems at home to make your time at the house of God miserable. Hannah is at the house of the LORD with a blessed double portion in front of her and she can’t enjoy it.

e. The LORD had closed her womb : Beyond Hannah’s painful trial there was a purpose of God. God used the trial of a closed womb to accomplish something great in her life and to further the whole plan of salvation. Even though things were hard God was still in charge.

i. It seems strange that Peninnah (who seems of a bad character) was blessed with children and Hannah (who seems of a good character) was cursed with barrenness. Often, we don’t understand God’s ways until He completes His plan.

3. ( 1 Samuel 1:8-11 ) Hannah’s godly vow.

Then Elkanah her husband said to her, “Hannah, why do you weep? Why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?” So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD. And she was in bitterness of soul, and prayed to the LORD and wept in anguish. Then she made a vow and said, “O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head.”

a. Hannah, why do you weep?... Am I not better to you than ten sons : In Elkanah’s response to Hannah’s sorrow, we see that he really did love her; yet like many men he was insensitive. He did not recognize that she had needs he could not fulfill (such as the desire to be a mother).

b. Prayed to the LORD : Hannah was in bitterness of soul and great anguish , yet she did the right thing. Hannah took those bitter and anguished feelings to God honestly in prayer.

c. O LORD of hosts : Hannah began her prayer by calling on the LORD of hosts . This title is used some 260 times in the Old Testament and has the idea “LORD of the Mighty Armies.” Hannah felt attacked by her rival, so she called on the LORD of Mighty Armies to be her protector.

d. She made a vow : Hannah promised her son to the work of the LORD, vowing he would be a Nazirite from birth ( I will give him to the LORD all the days of his life, and no razor shall come upon his head ). According to Numbers 6 , the vow of a Nazirite included the following:

Abstinence from any product from a grape vine, signifying distance from all fleshly pleasures.
Taking no part in any mourning for the dead, nor to come near a dead body, because the dead show the corruption and the fruit of sin. Also, this showed that the Nazirite had greater concerns than the ordinary joys and sorrows of life.
Never cutting the hair because it was a public, visible sign to others of the vow.
Typically, the vow of a Nazirite was taken for a set and rather short period of time. Samuel and Samson ( Judges 13:5 ) were unique because they were Nazirites from birth.

e. I will give him to the LORD all the days of his life : The child was already dedicated as a Levite because God regarded the tribe of Levi as His own special possession. But the time of a Levite’s special dedication to the LORD only lasted from the age of 30 to 50 ( Numbers 4:2-3 ). Hannah took something that already belonged to the LORD and gave it again to Him in a greater way — for the whole life, and in the dedication of a Nazirite, which was a greater consecration than a Levite.

i. Even so, we may be dedicated unto the LORD — but it is possible to give God a greater dedication. It would be easy for Hannah to say, “I don’t need to dedicate my child to the LORD, because he is already dedicated.” But there was a deeper dedication for the LORD to draw out of Hannah.

4. ( 1 Samuel 1:12-14 ) Eli, the high priest, watches Hannah’s silent prayer.

And it happened, as she continued praying before the LORD, that Eli watched her mouth. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. So Eli said to her, “How long will you be drunk? Put your wine away from you!”

a. As she continued praying : This is literally, “as she multiplied to pray.” We only have recorded a bare summary of Hannah’s prayer.

b. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard : It is often good to pray aloud, because it can help us to better focus our thoughts. Yet this passage shows that prevailing prayer doesn’t need to be vocal. Effective prayer can be silent and in the heart.

c. How long will you be drunk : Eli misunderstood Hannah, but the fact that he suspected that she was drunk shows that it may not have been unusual for people to become drunk at the “fellowship meals” with the LORD at the tabernacle. The fact that Eli suspected Hannah of drunkenness doesn’t speak well for what went on around the tabernacle.

i. “The fact that Eli supposed her to be drunken , and the other of the conduct of Eli’s sons already mentioned, prove that religion was at this time at a very low ebb in Shiloh; for it seems drunken women did come to the place, and lewd women were to be found there.” (Clarke)

5. ( 1 Samuel 1:15-18 ) Hannah responds to Eli’s accusation; Eli answers with a blessing.

And Hannah answered and said, “No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the LORD. “Do not consider your maidservant a wicked woman, for out of the abundance of my complaint and grief I have spoken until now.” Then Eli answered and said, “Go in peace, and the God of Israel grant your petition which you have asked of Him.” And she said, “Let your maidservant find favor in your sight.” So the woman went her way and ate, and her face was no longer sad .

a. No, my lord : Hannah did not accept Eli’s accusation, but she did not respond in a haughty or arrogant tone. She would explain herself, but she did it remembering that he was her high priest.

b. I have poured out my soul before the LORD : This is exactly what Hannah needed to do. Instead of keeping the bitterness of soul and the anguish in her heart, she poured it out of her soul before the LORD .

c. The God of Israel grant your petition : Eli may have spoken this only as a kind wish; but it was in fact a word from the LORD.

d. Her face was no longer sad : The change in Hannah’s countenance shows that she received the promise with faith, something necessary if we will inherit the promises of God ( Hebrews 6:12 ).

i. Hannah shows how we can regain the joy of fellowship in the house of the LORD again: by pouring out our heart before the LORD and by receiving His word with faith .

B. The birth and dedication of Samuel.

1. ( 1 Samuel 1:19-20 ) Samuel’s miraculous conception and his birth.

Then they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. So it came to pass in the process of time that Hannah conceived and bore a son, and called his name Samuel, saying , “Because I have asked for him from the LORD.”

a. Then they arose early in the morning and worshipped : Hannah could genuinely worship the LORD in faith while the promise was still not yet fulfilled. This is a glorious pattern of faith.

b. And the LORD remembered her : To use the term remembered is an anthropomorphism , a way of explaining God’s actions in human terms that we can understand, even if it doesn’t perfectly describe God’s action. It isn’t as if God ever forgot Hannah, but it is proper to say He remembered her.

c. It came to pass in the process of time : It didn’t happen right away. Hannah had reason enough to be discouraged, but when the promise of God was spoken she did not lose faith in the promise, even when it took some time. She is a great example of those who through faith and patience inherit the promises ( Hebrews 6:12 ).

2. ( 1 Samuel 1:21-23 ) Hannah keeps the child until he is weaned.

Now the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and his vow. But Hannah did not go up, for she said to her husband, “ Not until the child is weaned; then I will take him, that he may appear before the LORD and remain there forever.” And Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him. Only let the LORD establish His word.” So the woman stayed and nursed her son until she had weaned him.

a. Until the child is weaned : In that culture, a child was usually not weaned until two years of age, or sometimes three years. It is reasonable to assume that Hannah was in no hurry to wean Samuel.

b. Only let the LORD establish His word : This was wonderful counsel from Elkanah. He said, “do everything in obedience to God so we may see His word established among us.”

3. ( 1 Samuel 1:24-28 ) Hannah dedicates Samuel to God’s service.

Now when she had weaned him, she took him up with her, with three bulls, one ephah of flour, and a skin of wine, and brought him to the house of the LORD in Shiloh. And the child was young. Then they slaughtered a bull, and brought the child to Eli. And she said, “O my lord! As your soul lives, my lord, I am the woman who stood by you here, praying to the LORD. For this child I prayed, and the LORD has granted me my petition which I asked of Him. Therefore I also have lent him to the LORD; as long as he lives he shall be lent to the LORD.” So they worshiped the LORD there.

a. She took him up with her : This was hard for Hannah and Elkanah. Their willingness to fulfill the vow even at great personal cost is evidence of godliness in Elkanah and Hannah.

b. With three bulls : The fact that 1 Samuel 1:24 mentions three bulls brought to Shiloh but 1 Samuel 1:25 mentions only one being sacrificed (with some of the meat available for a fellowship meal) emphasizes that one of the bulls was specifically made as a burnt offering for the cleansing and consecration of little Samuel.

c. I also have lent him to the LORD : This could be translated, “And I also made myself to present for the LORD.” The idea is not that Hannah “owned” the child and “lent” him to the LORD. Instead, the idea is that the child is her “prayer,” or the fulfillment of her prayer to the LORD.

i. The name Samuel means “Name of God” but Hannah — as was common among the Hebrews — made a pun on the name by saying that she had “asked the LORD for him.” Asked in Hebrew sounds like Samuel .

d. So they worshipped the LORD there : Worship is a repeated characteristic of this family (see also 1 Samuel 1:3 , 19 , 28 ). Even in difficult situations, they could worship the LORD. Praising God on the day you give your little son away may not be easy, but it is praise God is pleased with, even as we are told to bring a sacrifice of praise to God ( Hebrews 13:15 ).

References:

Clarke, Adam "Clarke's Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes" Volume 2 (Joshua-Esther) (New York: Eaton and Mains, 1827)
Trapp, John "A Commentary on the Old and New Testaments" Volume 1 (Genesis to 2 Chronicles) (Eureka, California: Tanski Publications, 1997)

Updated: August 2022

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Old Testament

New testament.

Introduction

THE BOOKS OF SAMUEL

These books describe the rise and development of kingship in Israel. Samuel is a pivotal figure. He bridges the gap between the period of the Judges and the monarchy, and guides Israel’s transition to kingship. A Deuteronomistic editor presents both positive and negative traditions about the monarchy, portraying it both as evidence of Israel’s rejection of the Lord as their sovereign ( 1 Sm 8:6 – 22 ; 12:1 – 25 ) and as part of God’s plan to deliver the people ( 1 Sm 9:16 ; 10:17 – 27 ; 2 Sm 7:8 – 17 ). Samuel’s misgivings about abuse of royal power foreshadow the failures and misdeeds of Saul and David and the failures of subsequent Israelite kings.

Although the events described in 1 and 2 Samuel move from the last of the judges to the decline of David’s reign and the beginning of a legendary “Golden Age” under Solomon’s rule, this material does not present either a continuous history or a systematic account of this period. The author/editor developed a narrative timeline around freely composed speeches, delivered by prophets like Samuel (e.g., 1 Sm 15:10 – 31 ; 28:15 – 19 ) and Nathan ( 2 Sm 12:1 – 12 ), who endorse Deuteronomistic perspectives regarding the establishment of the monarchy, the relationship between worship and obedience, and the divine covenant established with the house of David.

These books include independent blocks (e.g., the Ark Narrative [ 1 Sm 4:1 – 7:1 ], Saul’s rise to power [ 1 Sm 9:1 – 11:15 ], David’s ascendancy over Saul [ 1 Sm 16 – 31 ], the Succession Narrative [ 2 Sm 9 – 20 ; 1 Kgs 1 – 2 ]), which the editor shaped into three narrative cycles, the last two marked by transitional passages in 1 Sm 13:1 and 2 Sm 1:1 . Each section focuses on a major figure in the development of the monarchy: Samuel, the reluctant king maker ( 1 Sm 1 – 12 ); Saul, the king whom the Lord rejects ( 1 Sm 13 – 31 ); David, the king after the Lord’s own heart ( 2 Sm 1 – 24 ). A common theme unites these narratives: Israel’s God acts justly, prospering those who remain faithful and destroying those who reject his ways ( 1 Sm 2:9 ). Along with the rest of the Deuteronomistic History, the Books of Samuel become an object lesson for biblical Israel as it tries to re-establish its religious identity after the destruction of Jerusalem and the loss of its homeland (587/586 B.C.).

The contents of the Books of Samuel may be divided as follows:

The Last Judges, Eli and Samuel ( 1 Sm 1:1 – 7:17 )
Establishment of the Monarchy ( 1 Sm 8:1 – 12:25 )
Saul and David ( 1 Sm 13:1 – 2 Sm 2:7 )
The Reign of David ( 2 Sm 2:8 – 20:26 )
Appendixes ( 2 Sm 21:1 – 24:25 )

THE FIRST BOOK OF SAMUEL

I. the last judges, eli and samuel.

Bible Commentaries 1 Samuel

Barclay's daily study bible daily study bible, book overview - 1 samuel, by arend remmers.

1. Author and Time of Writing

Originally the two books of Samuel formed o n e historical book. It was the translators of the Septuagint (Greek translation of the OT at about 200 BC) who separated the book into two parts. Henceforward the first book ended with Saul's death and the second book started with David's reign. From the Septuagint this separation into two books was taken over into the Vulgate (Latin translation of the whole Bible in the 4th century AC) and finally since Daniel Bomberg (1517) also into the printed editions of the Hebrew Bible. In the Septuagint as well as the Vulgate the books of Samuel are considered as part of the books of the Kings. This title is not altogether unsuitable for in the books of Samuel the kingdoms of Saul and David are described and in the books of Kings the reigns of Israel's and Judah's monarchs. And yet the original Hebrew title Samuel is more appropriate for both books describe the life of Samuel the prophet as well as the lives of the two kings who were anointed by him.

Having said all this, nothing has been said so far as to the author of the books. None of the books mentions any author. According to Jewish tradition in the Talmud Samuel was author of chapters 1-24 of the first book (which are the records of his time). Gad and Nathan the prophets are considered to be the authors of chapters 25-31 and the whole of the second book of Samuel. 1 Chronicles 29:29 gives us a hint thereto: "Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer." The mentioning of the fact that Ziklag belongs to the kings of Judah "to this day" ( 1 Samuel 27:6 ) is considered by some as an indication that the book has been written after the division of the kingdom under Rehoboam.

The first book of Samuel covers a time of about 90 years starting at Samuel's birth around 1100 BC unto the death of Saul around the year 1010 BC. The second book of Samuel describes the reign of David (around 1010 to 970 BC).

2. Purpose of Writing

The books of Samuel represent the transition from the time of the judges to the time of the kings. Samuel the central figure of the first book is at the same time the last judge and the first prophet ( Acts 3:24 ; Acts 13:20 ).

As in the books of Judges the apostasy of Israel in its responsibility is first described. Under Eli and his sons ( 1 Samuel 2:22-25 ; 1 Samuel 4:17-18 ) and also under the two sons of Samuel ( 1 Samuel 8:1-2 ) the office of the judge crumbles into pieces. The decay in the house of Eli is so much graver as the priesthood is concerned also which ought to be the medium between God and the people. The enemies rob even the ark of the covenant, the holiest piece of the tabernacle and the synonym of the throne of Jehovah.

Into this condition of things God sends Samuel the first prophet who stands up for Jehovah with the people of Israel. Also Samuel introduces the kingdom. At first this happens on request of the people (King Saul, the man according to flesh) and then God chooses David (the man according to the heart of God). Read 1 Samuel 13:14 .

David makes Jerusalem the political and religious centre of Israel ( 2 Samuel 5:6-12 ; 2 Samuel 6:1-17 ). Both the word of Jehovah ( 2 Samuel 7:4-16 ) and the words of David ( 2 Samuel 23:1-7 ) stress the importance of the God-given kingdom. Also the millennial Lordship of the Messiah is prophetically pointed to.

3. Peculiarities

a) Typology

Samuel's office as a prophet before the introduction of the kingdom is a picture of God's work in the actual day of grace. Saul (the man according to flesh) first reigns as king while David (the anointed king according to the mind of God) is rejected and persecuted (picturing Christ). It is only after the adversary's death that David starts to reign. But his reign is not yet characterized by peace but by combat. Whilst Solomon is a type of the Lord Jesus during His millennial kingdom of peace David typifies Christ as the rejected one that will execute judgment at His appearing.

Prayer plays an important part, particularly in the first book of Samuel.

Already the name of Samuel signifies "heard of God" or "asked for of God". Hannah prayed for a child ( 1 Samuel 1:10-18 ; 1 Samuel 1:26-27 ) and she thanked God when she had received a son ( 1 Samuel 2:1-10 ).

God gave Israel victory over the Philistines in answer to Samuel's prayer ( 1 Samuel 7:5 ; 1 Samuel 7:9 ).

When Israel in self-will demanded a king Samuel prayed to God and God answered his prayer ( 1 Samuel 8:6-9 ).

Samuel the man of prayer receives revelations of God ( 1 Samuel 9:15 ).

It would have been a sin for Samuel not to pray for his people Israel ( 1 Samuel 12:19 ; 1 Samuel 12:23 ).

c) The Ark of God

The ark with the mercy seat was the throne of Jehovah amidst His people, that is the testimony of His presence. The history of this ark in the books of Samuel clearly shows the condition of the people in the eyes of God. In 1 Samuel 3:3 the ark was in Shiloh and Samuel lived there. In chap. 4 the ark is brought from Shiloh into the military camp of Israel to produce victory over the Philistines.

But the Philistines take the ark as a prey; Eli dies at this message and God punishes the Philistines for taking the ark (1 Samuel 5). Then the ark is brought to Kirjath-Jearim where it remains for 20 years (1 Samuel 6; 1 Samuel 7:1-2 ). It is only David who finally brings the ark to Zion, to the place which Jehovah had chosen to set His name there (2 Samuel 6 , compare Deuteronomy 12:5 ; Psalms 132) and in which place Solomon was going to build the temple in a later day (1 King 6-8).

4. Overview of Contents

I. 1 Samuel 1 - 7 : Samuel as Judge and Prophet of God

II. 1 Samuel 8 - 15 : Samuel and Saul

III. 1 Samuel 16 - 31 : Saul and David

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1 Samuel 25 – David, Nabal, and Abigail

Audio for 1 samuel 25:.

1 Samuel 25:1-22 – How NOT to Respond to an Insult

1 Samuel 25:23-44 – What Submission Is and Is Not

A. David’s anger at Nabal.

1. (1) samuel, the great prophet and judge over israel, dies..

Then Samuel died; and the Israelites gathered together and lamented for him, and buried him at his home in Ramah. And David arose and went down to the Wilderness of Paran.

a. Then Samuel died : This great man who was dedicated to the LORD and served Him from his youngest days, was now dead. As godly as he was, it did not save him from an earthly death because he was still a descendant of Adam. But God’s work in Israel did not end when Samuel died. God’s work never is dependent on only one man.

i. If it is written then Samuel died , it is also written and David arose . God’s work may begin with a man, but it never ends with one man. God continues and sustains His work as He pleases.

b. The Israelites gathered together and lamented for him : Samuel seemed to be unappreciated by Israel during his life (1 Samuel 8:1-7) but at least he was honored in his death.

i. Samuel’s heritage lived on in a remarkable way. 1 Chronicles 9:22 suggests he organized the Levites in the service of the sanctuary which was completed by David and Solomon. 1 Chronicles 26:27-28 says Samuel began collecting treasures for building the temple in Solomon’s day. 2 Chronicles 35:18 reports that Samuel remembered the Passover and kept Israel in remembrance of God’s great deliverance. Psalm 99:6 and Jeremiah 15:1 commemorate Samuel as a man of great intercession. Hebrews 11:32 puts Samuel among God’s “Heroes of Faith.”

2. (2-3) A man named Nabal, his wife, and his character.

Now there was a man in Maon whose business was in Carmel, and the man was very rich. He had three thousand sheep and a thousand goats. And he was shearing his sheep in Carmel. The name of the man was Nabal, and the name of his wife Abigail. And she was a woman of good understanding and beautiful appearance; but the man was harsh and evil in his doings. He was of the house of Caleb.

a. And the man was very rich : The first thing we learn about this man is where he lived ( Maon , with his business in Carmel ), and that he was a very rich man ( three thousand sheep and a thousand goats ).

i. There are four kinds of riches. There are riches in what you have , riches in what you do , riches in what you know , and riches in what you are – riches of character . Nabal was a very rich man, but only rich in what he had. He had the lowest kind of riches.

b. And he was shearing his sheep in Carmel : This was the “harvest time” for a sheep rancher. Because it was a season of ingathering, sheep shearing was a time of lavish hospitality towards others.

i. “Sheep-shearing was traditionally celebrated by feasting, with enough and to spare.” (Baldwin)

c. The name of the man was Nabal : This is another indication of his low character because the name Nabal means fool . In ancient Israel names were often connected with a person’s character. We don’t know if Nabal was given this name, or he earned it, but he certainly lived up to it.

i. The fact that he was of the house of Caleb may also be an unflattering description of Nabal because Caleb means dog , and to be of the house of a dog was no compliment. “As the word caleb signifies a dog , the Septuagint have understood it as implying a man of a canine disposition , and translate it thus… he was a doggish man . It is understood in the same way by the Syriac and Arabic .” (Clarke)

d. Abigail…. a woman of good understanding and beautiful appearance : Nabal’s wife was both beautiful and wise, in contrast to Nabal himself. The Bible gives Abigail great praise when it says she was of beautiful appearance , because the only other women who have this Hebrew phrase applied to them are Rachel (Genesis 29:17) and Esther (Esther 2:7).

i. How did a woman like this ever get matched up with a man like Nabal? We can understand it in that day of arranged marriages. But there are many Abigails today who are in that place not because the marriage was arranged but because they chose it. “It is remarkable how many Abigails get married to Nabals. God-fearing women, tender and gentle in the sensibilities, high-minded and noble in their ideals, become tied in an indissoluble union with men for whom they can have no true affinity, even if they have not an unconquerable repugnance.” (Meyer)

ii. “May I say to you lovingly, but firmly, if such a circumstance has befallen you, that is no reason for you to invoke the law of the country to get out of the entanglement. Perhaps God knew that you needed the fiery trial to humble you and make you a testimony to your partner. The Bible says you must stay as you are. Maybe there will come to you one day, as there came to Abigail, a new opportunity; but until then, it is for you to prove the grace and power of the Lord in your heart to strengthen you and keep you pure.” (Redpath)

3. (4-9) David asks for compensation for his valuable service to Nabal.

When David heard in the wilderness that Nabal was shearing his sheep, David sent ten young men; and David said to the young men, “Go up to Carmel, go to Nabal, and greet him in my name. And thus you shall say to him who lives in prosperity : ‘Peace be to you, peace to your house, and peace to all that you have! Now I have heard that you have shearers. Your shepherds were with us, and we did not hurt them, nor was there anything missing from them all the while they were in Carmel. Ask your young men, and they will tell you. Therefore let my young men find favor in your eyes, for we come on a feast day. Please give whatever comes to your hand to your servants and to your son David.’” So when David’s young men came, they spoke to Nabal according to all these words in the name of David, and waited.

a. Please give whatever comes to your hand to your servants and to your son David : David made this request because he performed a valuable service for Nabal, protecting his flocks when Philistine raids were common. To our modern ears it might sound like David ran some kind of “protection racket,” but that wasn’t the case at all. He performed a worthy, valuable service for Nabal and expected to be compensated.

b. Nabal was shearing his sheep : This means David waited until the right time to ask for compensation for his services. David protected Nabal’s shepherds and flocks for a long time but did not expect to be compensated until Nabal himself made his money at the “harvest” of sheep shearing.

c. David sent ten young men : This shows that David made the request politely. He did it through messengers so Nabal would not be intimidated. He sent the messengers with a greeting full of warmth and kindness ( Peace be to you ), so Nabal would not give out of fear or intimidation.

d. Your shepherds were with us…nor was there anything missing…. ask your young men, and they will tell you : This shows that David made the request properly, carefully and patiently giving Nabal an “itemized receipt” for services rendered.

e. For we come on a feast day : David politely reminded Nabal of the traditions of generosity surrounding harvest and sheep shearing time.

f. Please give whatever comes to your hand : David did not demand any specific payment from Nabal or set a price – he simply left it up to Nabal’s generosity. Then David’s messengers waited for the reply.

4. (10-12) Nabal’s reply to David’s request.

Then Nabal answered David’s servants, and said, “Who is David, and who is the son of Jesse? There are many servants nowadays who break away each one from his master. Shall I then take my bread and my water and my meat that I have killed for my shearers, and give it to men when I do not know where they are from?” So David’s young men turned on their heels and went back; and they came and told him all these words.

a. Who is David, and who is the son of Jesse? It can’t be that Nabal did not know who David was, because David was famous throughout all Israel (1 Samuel 18:5-7). Nabal said this as a direct insult to David – knowing who he was but refusing to recognize him. In our modern way of speaking, Nabal said, “Who does he think he is?”

b. There are many servants nowadays who break away each one from his master : Nabal deepened his insult, saying that David was simply a rebellious servant. This was completely false because David had continually (though not perfectly) conducted himself wisely when attacked by Saul.

c. Shall I then take my bread…my water…my meat…my shearers, and give it : Nabal showed what an ungenerous man he was. He looked at everything as his , instead of the LORD ’s . True and Biblical generosity doesn’t think, “This is mine and I will share it with you.” It thinks, “All that I have belongs to the LORD so you can have some of it also.”

5. (13) David reacts to Nabal’s insulting response.

Then David said to his men, “Every man gird on his sword.” So every man girded on his sword, and David also girded on his sword. And about four hundred men went with David, and two hundred stayed with the supplies.

a. Then David said to his men, “Every man gird on his sword” : David received Nabal’s response exactly the way Nabal intended it to be received: as a great insult. But Nabal is not dealing with a weak, no-account man; David was a great soldier and warrior. In our modern way of speaking, David would have said to his men, “Lock and load!” In a western movie, he would have said, “Mount up, boys!” David was ready to fight.

i. This is not a high moment for David. He doesn’t respond the way the LORD would have him respond to an insult, or even to an attack. God would have us bear insults with love and kindness, returning their evil with our good. This is high ground to walk on, but it is commanded by Jesus: Whoever slaps you on your right cheek, turn the other to him also (Matthew 5:39).

ii. David didn’t show Nabal the same kindness and longsuffering that he showed to Saul. In just the previous chapter, David spared Saul’s life when Saul not only insulted David but also actually attacked him and tried to kill him. David was able to be kind and longsuffering to Saul, but it seems to have been harder to do it towards someone he perceived as his equal or lower than himself. Often, this is a true measure of our character – not how we treat our superiors, but how we treat our equals or those “beneath” us in some way or another.

b. About four hundred men went with David : David is not coming to Nabal just to make a statement, but to wipe him out. That is why he arms himself and his men and why he left some men behind to watch the stuff and serve as reinforcements.

B. Abigail intercedes between David and Nabal.

1. (14-17) abigail hears of how nabal responded to david..

Now one of the young men told Abigail, Nabal’s wife, saying, “Look, David sent messengers from the wilderness to greet our master; and he reviled them. But the men were very good to us, and we were not hurt, nor did we miss anything as long as we accompanied them, when we were in the fields. They were a wall to us both by night and day, all the time we were with them keeping the sheep. Now therefore, know and consider what you will do, for harm is determined against our master and against all his household. For he is such a scoundrel that one cannot speak to him.”

a. He reviled them : One of the servants who witnessed Nabal’s response to David’s men tells Nabal’s wife Abigail that Nabal reviled David’s men and by extension, David. To revile means, “to treat with contemptuous language.”

b. The men were very good to us : Nabal’s servants told Abigail of the valuable service David’s men performed. Abigail then knew that David and his men deserved compensation.

c. Know and consider what you will do, for harm is determined : Nabal’s servants read the handwriting on the wall. They knew that David would not take such an insult (theft, actually) lying down. For their own sake and for the sake of the household they asked Abigail to do something ( consider what you will do ).

d. He is such a scoundrel that one cannot speak to him : This explains why they did not appeal directly to Nabal. The book of Proverbs had not yet been written, but they still knew the truth of Proverbs 17:12: Let a man meet a bear robbed of her cubs, rather than a fool in his folly . Therefore, they made this life-or-death appeal to Abigail.

2. (18-20) Abigail prepares a present for David and his men.

Then Abigail made haste and took two hundred loaves of bread, two skins of wine, five sheep already dressed, five seahs of roasted grain , one hundred clusters of raisins, and two hundred cakes of figs, and loaded them on donkeys. And she said to her servants, “Go on before me; see, I am coming after you.” But she did not tell her husband Nabal. So it was, as she rode on the donkey, that she went down under cover of the hill; and there were David and his men, coming down toward her, and she met them.

a. Abigail made haste : Since she was a woman of good understanding (1 Samuel 25:3), she knew that time was of the essence and something had to be done quickly.

b. Two hundred loaves of bread, two skins of wine, five sheep already dressed…one hundred clusters of raisins : Abigail did what Nabal should have done, but what he didn’t do.

i. The fact that Abigail was able to gather so much food so quickly shows how wealthy Nabal was. If this much food was on hand, it makes Nabal’s ungenerous reply to David all the worse.

3. (21-22) David vows to massacre Nabal and his entire household.

Now David had said, “Surely in vain I have protected all that this fellow has in the wilderness, so that nothing was missed of all that belongs to him. And he has repaid me evil for good. May God do so, and more also, to the enemies of David, if I leave one male of all who belong to him by morning light.”

a. And he has repaid me evil for good : David was accurate, but not right in his heart. He had the facts straight, but not his heart.

b. If I leave one male of all who belong to him by morning light : This made David’s intention clear – he planned to massacre Nabal and all the males of his household. This was the expected reaction (Nabal’s own servants expected it according to 1 Samuel 25:17) but God called David to go further than the world expected.

4. (23-31) Abigail’s appeal to David.

Now when Abigail saw David, she dismounted quickly from the donkey, fell on her face before David, and bowed down to the ground. So she fell at his feet and said: “On me, my lord, on me let this iniquity be ! And please let your maidservant speak in your ears, and hear the words of your maidservant. Please, let not my lord regard this scoundrel Nabal. For as his name is , so is he: Nabal is his name, and folly is with him! But I, your maidservant, did not see the young men of my lord whom you sent. Now therefore, my lord, as the LORD lives and as your soul lives, since the LORD has held you back from coming to bloodshed and from avenging yourself with your own hand, now then, let your enemies and those who seek harm for my lord be as Nabal. And now this present which your maidservant has brought to my lord, let it be given to the young men who follow my lord. Please forgive the trespass of your maidservant. For the LORD will certainly make for my lord an enduring house, because my lord fights the battles of the LORD, and evil is not found in you throughout your days. Yet a man has risen to pursue you and seek your life, but the life of my lord shall be bound in the bundle of the living with the LORD your God; and the lives of your enemies He shall sling out, as from the pocket of a sling. And it shall come to pass, when the LORD has done for my lord according to all the good that He has spoken concerning you, and has appointed you ruler over Israel, that this will be no grief to you, nor offense of heart to my lord, either that you have shed blood without cause, or that my lord has avenged himself. But when the LORD has dealt well with my lord, then remember your maidservant.”

a. When Abigail saw David : Because of the hilly terrain ( she went down under cover of the hill , 1 Samuel 25:20), Abigail could remain hidden from David right up until they met face to face. It also seems that Abigail saw David first, and when David first saw her, she was humbled before him, at the head of a great train of gifts and provisions.

i. In his angry, agitated state, something unexpected made David and his whole company come to an immediate stop: a great procession of gifts, and at the head of that procession, a beautiful woman bowing down before David. This had to make a startling impression on David.

b. She dismounted quickly from the donkey, fell on her face before David, and bowed down to the ground : Abigail made her appeal in utmost humility. She didn’t come to David as a superior (as the beautiful, rich, and privileged often do) or even as an equal; she came to David as his humble servant.

c. In this appeal, Abigail did many things very right.

i. When she first heard of the crisis, she immediately went into action ( Then Abigail made haste , 1 Samuel 25:18). She knew this was an urgent situation, so she acted with urgency.

ii. With her first words to David Abigail immediately took the blame on herself ( On me, my lord, on me let this iniquity be! ). Abigail didn’t do this because she really believed she was guilty. She took the blame because she knew that David would punish her differently than he might punish her husband Nabal.

iii. Abigail asked permission to speak instead of taking command of the conversation ( Please let your maidservant speak in your ears ).

iv. Abigail smoothly suggested the positive outcome to David in her appeal ( the LORD has held you back from coming to bloodshed and from avenging yourself with your own hand ). She stated it in a way that almost guided David towards her suggested outcome.

v. Abigail brought David a present ( now this present ) but was wise enough to say that it was for the young men who follow David, not for David himself. To say that it was for David would suggest that he was in this just for the money, and that David’s insulted dignity could be bought off with money.

vi. Abigail plainly, straightforwardly, asked for forgiveness ( Please forgive the trespass of your maidservant ).

vii. Despite David’s present anger and agitation – which is clearly sin – Abigail spoke of David’s character in high terms, regarding his present unmentioned state as an aberration ( my lord fights the battles of the LORD, and evil is not found in you throughout your days ).

viii. Abigail reminded David of the LORD’s promise for his life ( the LORD will certainly make for my lord an enduring house ). She guided David to look beyond the immediate aggravating circumstances to the bigger promise of God.

ix. Abigail asked David not to do something he would later regret when God’s promise was ultimately fulfilled ( that this will be no grief to you…that you have shed blood without cause ). This is perhaps the single best thing that Abigail said; she wisely asked David to consider the outcome of his present course and how bad it would be. She asked him to let the LORD settle the matter instead of taking vengeance into his own hands.

d. Abigail also did some things wrong in her appeal to David.

i. She did all this without her husband’s counsel or approval ( But she did not tell her husband Nabal , 1 Samuel 25:19).

ii. She openly and severely criticized her husband to David ( this scoundrel Nabal…. Nabal is his name, and folly is with him ). No wife should speak this way of her husband and no husband should speak this way of his wife.

iii. She almost suggested to David that he kill the guilty Nabal ( let your enemies and those who seek harm for my lord be as Nabal ), but that he spare the rest of the household because they were innocent ( shed blood without cause ).

iv. She made herself available for David’s future consideration, perhaps in an inappropriate way ( When the LORD has dealt well with my lord, then remember your maidservant ).

v. Abigail was not outstandingly submissive or respectful to her husband Nabal. Though there is no explanation in the Bible perhaps it was justified because this was a legitimate life-or-death situation. If Abigail didn’t do what she did, then Nabal and scores of innocent men would die. But the point of the passage is how submissive and respectful Abigail is towards David, not Nabal.

e. The life of my lord shall be bound in the bundle of the living with the LORD your God; and the lives of your enemies He shall sling out, as from the pocket of a sling : This perhaps is the strongest point of Abigail’s appeal and she used a wonderful turn of speech. She said, “David, you are like a bundle that the LORD holds closely and securely to Himself. Your enemies are like rocks that the LORD will sling away.” This invites David to act like a man who is close to the LORD.

i. David took his 400 men to do what God could do as easily as throwing a stone out of a sling. This had to remind David of a time when he really did trust God for the victory – when he cast a stone out of a sling and killed Goliath. Through her wise words, Abigail turned David’s attention from Nabal back to the LORD.

ii. Abigail’s appeal to David was so glorious because it lifted him up instead of beating him down . David was clearly in the wrong, and Abigail wanted to guide him into the right. But she didn’t do it by being negative, by emphasizing to David how wrong and angry and stupid he was – though in fact he was. Instead, Abigail emphasized David’s glorious calling and destiny, and the general integrity of his life, and simply asked him to consider if his present course of action was consistent with that destiny and integrity.

iii. Abigail is a marvelous model of “sweetly speaking submission.” Many Christian wives have the idea of “silent submission.” They say, “I know my husband is wrong, but I won’t tell him. Submission means I should shut up.” That is wrong, and they should look to Abigail as an example. Other Christian wives have the idea of “sharply speaking submission.” They say, “I know my husband is wrong, and God has appointed me to tell him. And boy, will I!” That is wrong, and they should look to Abigail as an example. Abigail gives the right example – submission that speaks but speaks sweetly instead of sharply.

iv. Abigail’s submission to Nabal was not outstanding but her submission to David was. And David’s submission to the LORD was equally outstanding; by giving up the fight, he had to trust God to take care of Nabal.

5. (32-35) David thanks God for Abigail’s appeal, and receives her advice.

Then David said to Abigail: “Blessed is the LORD God of Israel, who sent you this day to meet me! And blessed is your advice and blessed are you, because you have kept me this day from coming to bloodshed and from avenging myself with my own hand. For indeed, as the LORD God of Israel lives, who has kept me back from hurting you, unless you had hurried and come to meet me, surely by morning light no males would have been left to Nabal!” So David received from her hand what she had brought him, and said to her, “Go up in peace to your house. See, I have heeded your voice and respected your person.”

a. Blessed is the LORD God of Israel : David was on a sinful course and Abigail, through her bold, quick, and wise appeal, stopped him from sin. He knew God spoke to him through Abigail ( who sent you this day ).

i. David is being taught a good lesson – our hurt feelings never justify disobedience. When others sin against us, we may feel justified in sinning against them, but we are never justified by our hurt feelings.

b. You have kept me this day from coming to bloodshed and from avenging myself with my own hand : David can also thank God because Abigail successfully reminded him of his destiny – to reign over Israel in righteousness and integrity. If David had slaughtered Nabal and his household it would forever be a black mark against David among Israelites. They would forever wonder if they could really trust him. It might also seal his doom before Saul because for the first time David would have given Saul a legitimate reason to hunt him down as a criminal.

c. Blessed is your advice and blessed are you : David was man enough and wise enough to take counsel from a woman. He knew that the issue wasn’t Abigail’s gender, but that God used her at that time and place. David did well both to receive her advice and to praise her for her boldness in bringing it.

d. So David received from her hand : It is important to remember that Abigail did not come to David empty-handed. One reason her appeal was effective was that she paid David what was owed to him . When David received it from Abigail he acknowledged that Nabal had paid the bill and there was nothing outstanding.

i. Here David knew the blessing of being kept from sin . It surely is a blessing to be forgiven our sins, but it is an even greater blessing to be kept from sin.

C. Nabal dies and David marries Abigail.

1. (36-38) god strikes nabal dead..

Now Abigail went to Nabal, and there he was, holding a feast in his house, like the feast of a king. And Nabal’s heart was merry within him, for he was very drunk; therefore she told him nothing, little or much, until morning light. So it was, in the morning, when the wine had gone from Nabal, and his wife had told him these things, that his heart died within him, and he became like a stone. Then it happened, after about ten days, that the LORD struck Nabal, and he died.

a. There he was, holding a feast in his house : Nabal lived up to his name; he was a fool. His life was in imminent danger – his wife knew it, all his servants knew it, but he didn’t know it. He eats and gets drunk as if all were fine, and he didn’t have a care in the world.

i. In this regard, Nabal is a picture of the sinner who goes on rejecting God without regard to God’s coming judgment. David certainly would have killed Nabal and it is certain that God will judge the sinner who continues to reject Him.

b. Like the feast of a king : All Nabal had to do was invite David to this tremendous feast and Nabal’s life would have been spared. Nabal’s own greed and foolishness was his undoing.

c. His heart died within him, and he became like stone…. the LORD struck Nabal, and he died : Abigail’s wise action saved Nabal from David and saved David from himself. But it could not save Nabal from God’s judgment. Nabal was never out of God’s reach and when it was the right time, God took care of him.

i. In 1 Samuel 25:33, David was grateful that Abigail’s appeal had kept him from avenging myself with my own hand . This proves that David did not need to avenge himself with his own hand; God was more than able to do it.

ii. Jesus may have had Nabal in mind when He taught the Parable of the Rich Fool (Luke 12:15-21). That parable describes a man who dies with everything – and nothing.

iii. “All which time he lay like a block in his bed, without repentance or confidence in God; but condemned of his own conscience, he went to his place without noise. Let this be a warning to drunkards.” (Trapp)

2. (39-44) David marries Abigail.

So when David heard that Nabal was dead, he said, “Blessed be the LORD, who has pleaded the cause of my reproach from the hand of Nabal, and has kept His servant from evil! For the LORD has returned the wickedness of Nabal on his own head.” And David sent and proposed to Abigail, to take her as his wife. When the servants of David had come to Abigail at Carmel, they spoke to her saying, “David sent us to you, to ask you to become his wife.” Then she arose, bowed her face to the earth, and said, “Here is your maidservant, a servant to wash the feet of the servants of my lord.” So Abigail rose in haste and rode on a donkey, attended by five of her maidens; and she followed the messengers of David, and became his wife. David also took Ahinoam of Jezreel, and so both of them were his wives. But Saul had given Michal his daughter, David’s wife, to Palti the son of Laish, who was from Gallim.

a. For the LORD has returned the wickedness of Nabal on his own head : David knew the death of Nabal was God’s judgment, which the LORD showed when David decided to let the LORD avenge him instead of avenging himself.

b. David sent and proposed to Abigail : In 1 Samuel 25:31, Abigail asked David, then remember your maidservant . Here, David certainly remembered her and he took her as his wife.

i. Was this inappropriate? Wasn’t David already married to Saul’s daughter Michal? (1 Samuel 18:27) The writer of 1 Samuel explains that at this time, David was not married to Michal, because Saul had taken her away and given her to another man to spite David (David will get Michal back in 2 Samuel 3:13-16). So, Abigail is not really David’s second wife; she is his “second first wife.”

c. David also took Ahinoam of Jezreel, and so both of them were his wives : Though Abigail was David’s “second marriage,” with Ahinoam David took a second wife and will add many more wives.

i. Was this inappropriate? It wasn’t a direct sin, because God hadn’t commanded against it. But it did go against God’s ideal, His plan for oneness in a marriage relationship. David was a man of great passions, and this contributed to his marriages to many wives. But because David never really followed God’s plan and purpose for marriage, his family life was never blessed and peaceful. Family trouble brought David some of the greatest trials of his life.

d. Here is your maidservant, a servant, to wash the feet of the servants of my lord : Abigail did not allow her success with David or the death of Nabal make her arrogant or bossy. She greeted the servants of David with the greatest humility.

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1 Samuel Chapter 1 Summary

Welcome to the books of Samuel, the prophet of God. This book is broken in two, first and second. Chapter one of first Samuel begins with the story of a man named Elkanah , who had two wives.

He was a believing man who went to worship and sacrifice to God on a yearly basis, but his problem was that the wife he loved, her name Hannah , was barren and could not have children.

He tried to encourage her, but it wasn’t enough. She was sad and depressed about this and could not be cheered. She went to prayer to God . She went before the priest at the time, Eli, and petitioned God to allow her a child, Eli being her mediator.

She made a vow before God that if God gave her a son, she’d give him back to the Lord, through service all the child’s days and would not put a razor to his head. That is cut his hair, not kill him!

Eli the priest saw her praying and his first thought was that she was a drunk women, but she corrected him and told him her petition. “ I want a child ,” she said. He replied, go in peace and the God of Israel grant your petition.

God Hears Hannah

In the process of time, Hannah and Elkanah knew each other and the Lord remembered her request. They had a child, a son they named Samuel. She took young Samuel to Eli and told that she is loaning him to the Lord because the Lord had granted her petition she requested.

This is the opening chapter to first Samuel.

We’ll be sharing more chapter summaries in the future, for now praise the Lord through His Son Jesus the Messiah, and bless His Holy name. Also, blessings to you and we hope to see you again.

Did you get a chance to see the summary of Ruth chapter 4? Do it here, Ruth Chapter 4 Summary !

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The Garfield Movie

After Garfield's unexpected reunion with his long-lost father, ragged alley cat Vic, he and his canine friend Odie are forced from their perfectly pampered lives to join Vic on a risky heist... Read all After Garfield's unexpected reunion with his long-lost father, ragged alley cat Vic, he and his canine friend Odie are forced from their perfectly pampered lives to join Vic on a risky heist. After Garfield's unexpected reunion with his long-lost father, ragged alley cat Vic, he and his canine friend Odie are forced from their perfectly pampered lives to join Vic on a risky heist.

Mark Dindal
Paul A. Kaplan
Mark Torgove
David Reynolds
Chris Pratt
Samuel L. Jackson
Hannah Waddingham
15 User reviews
25 Critic reviews

Jon Arbuckle

Tour Guide Tracy

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Garfield : Never, Jon! Bury me in cheese!

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User reviews 15

May 7, 2024
When will The Garfield Movie be released? Powered by Alexa
May 24, 2024 (United States)
United Kingdom
United States
Garfield: Mèo Béo Siêu Quậy
Alcon Entertainment
Columbia Pictures
Double Negative (DNEG)
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$36,000,000

Technical specs

Runtime 1 hour 41 minutes
Dolby Digital
Dolby Atmos
D-Cinema 96kHz 7.1
Dolby Surround 7.1
12-Track Digital Sound