Exegetical and Hermeneutical Commentary of 1 Samuel 13:8
And he tarried seven days, according to the set time that Samuel [had appointed]: but Samuel came not to Gilgal; and the people were scattered from him.
8 14. Saul’s disobedience and its penalty
8. the set time that Samuel had appointed ] It seems clear that the historian intends to refer to Samuel’s injunction in 1Sa 10:8, although in all probability the interview there recorded had taken place many years before. But the command may have been repeated now, and in any case the spirit of it survived. Chosen by Jehovah expressly to deliver Israel out of the hand of the Philistines, Saul was not at liberty to begin the war of independence upon his own authority, but was to wait until duly commissioned to do so by Samuel.
Fuente: The Cambridge Bible for Schools and Colleges
Had appointed – This appointment has of course nothing whatever to do with that made years before 1Sa 10:8, the keeping of which is expressly mentioned at the natural time 1Sa 11:15. But Samuel had again, on this later occasion, made an appointment at the end of seven days. It seems to have been as a trial of faith and obedience, under which, this time, Saul unhappily broke down.
Fuente: Albert Barnes’ Notes on the Bible
1Sa 13:8-10
And he tarried seven days, according to the set time that Samuel had appointed.
The impatience of man and the long-suffering of Christ
(with 1Ti 1:16):–The figure of Samuel is scarcely ever presented to us alone. In childhood it is ever set in contrast with the wicked practices of those sons of Eli. Those young men defiled with sin the sanctuary of God: that child adhered to duty in the very presence of their ill example. In manhood and old age, the prophet is ever confronted with the king; the messenger sent to select, to anoint, to counsel, at last to warn and to reprove, to judge and to condemn, with the unhappy object of all these ministrations; whose advancement seemed in the fore view so full of honour and of happiness, but was made by his ungoverned temper and perverse self-will so ruinous to his own peace and to his peoples welfare. The king had been expressly charged to await the coming of the prophet to offer an offering in Gilgal. It was a trial of fidelity and obedience. If Saul really believed that the direction was from God, and if he was really anxious to obey God, he would wait. If he allowed any other considerations to come in, considerations of self-interest, of expediency, of what was reasonable or probable apart from the command, then, tried as he was to be, he would certainly anticipate the ceremony, and not wait. The seven days ran their course, and there was no sign of Samuels approach. Meanwhile the people were discouraged. Accordingly the kings resolution gave way. There was some excuse, considerable temptation, no slight admixture of better motives, some superstition, some religion, some sense of the necessity of Gods help, much neglect of Gods directions as to the proper way of securing it. Sauls fell on this occasion through the operation of a principle (if so it can be called) which is natural to all of us, the principle of impatience. How many errors, faults, and sins, in our lives, spring out of this source! We scarcely ever do a thing (as we express it) in a hurry, without having afterwards to regret it. Nothing so done is likely to be well done. A thing may be done quickly, and well done, but not hurriedly, not in impatience. How many things have to be done twice over, because they were not done once quietly! Sometimes out of a little momentary act of haste springs a misunderstanding never to be cleared up, a quarrel never to be reconciled, an injustice never to be repaired. It is thus that impatience shows itself in the little daily acts of life: but it has a still more serious influence upon lifes greater changes. Every condition of life has its less pleasant side: those who think they have a right to a portion wholly agreeable fret under these alloys of enjoyment, and can sea almost nothing else in the lot assigned to them. Every rank and every age is liable to this feeling. A servant has become dissatisfied with his present position, and in the hurry of his impatience he suddenly resolves to make a change: how often, how often, for the worse! He has changed perhaps a kind master for one cold and considerate, a Christian home for a worldly, a safe place for one full of temptation, and in point of comfort, meanwhile, he has gained nothing. He would fain have returned, but the door is closed, and even if he could, pride would not let him. And how often has a man of mature age erred, and marred his life, through the very same impatience! Keenly alive to the trials of his present position he has greedily seized some opening for change. Bitterly may he one day regret that unthankful spirit of human impatience, which doubled the aggravations of the then known and present, and blinded him to the certain dangers of the then untried and future. But most of all is the working of this mind seen, as it was seen in King Saul, when there is not only a lurking imprudence but also a lurking disobedience. It was not merely that Saul was too much in a hurry, and did that precipitately which he might have done quietly: he showed the strength of his impatience by letting it interfere with and overbear a plain command of God. And how often now is the same sin committed! A man impatient of what is, is in no safe state for choosing what shall be. To say nothing of things positively forbidden, choices which can only be made by absolute sin, there are many things wrong for the individual though not wrong for another, and of which God, in the manifold workings of conscience and of His Spirit, leaves us not in ignorance or forgetfulness. But, like all Gods admonitions, these may be overborne, and often are so. There is yet, perhaps, a just application of the history before us to the subject of human impatience in matters more entirely and purely spiritual. There is a strong yearning in the heart of man for the realisation of God. We long, and it is right to do so, for something more than a mere book knowledge or a mere head knowledge of Christ and of His salvation. We would believe, not because of the saying of another, but because we have seen Him for ourselves, and know that He is indeed the Christ, the Saviour of the world. But, O how many, in the sickness of a hope deferred, have at last discarded it; in the impatience of nature, they have said at last. The happiness, the blessedness, of a realised conviction is not for me: they have either ceased to look for it, and gone back into the world of sense and sin, or they have accepted some lie in its place; have put their trust in forms or in shadows, in things external and ceremonial. Thus, in one way or another, after waiting their seven days almost but not quite to a termination, they have despaired of the promised advent of comfort and illumination; they have seized some offering of their own, and offered it instead of that which God hath provided; they have satisfied conscience and stifled the Spirit. Human impatience has forced itself into things spiritual, and destroyed for the soul itself Gods best and highest gift. I have reserved the last few words of my sermon for that beautiful and touching thought which should correct as well as contrast with the impatience of man, the thought, I mean, of the long suffering of Christ. St. Paul gives this as the object with which he, once a blasphemer and a persecutor, he the chief of sinners, had obtained mercy, that in him first Jesus Christ might show forth all long-suffering for a pattern to those who should hereafter believe on Him to life everlasting. If Jesus Christ were impatient like us, where should we be at this time–where, and what? His ways are not as our ways: if He dealt with us at all as the very best deal with one another, there is not a man upon earth who would live to grow up: one and twenty years of such provocation would be absolutely impossible. But to all things there is an end. A day of grace implies a morning, a mid-day, and an evening; implies too a deep dead midnight when all work has stood still, when all prayer is silent. Let patience have her perfect work, the patience of Christ which so long calls you to repentance. (C. J. Vaughan, D. D.)
The trial of Saul
We are all on our trial. Every one who lives is on his trial, whether he will serve God or not. Saul is an instance of a man whom God blessed and proved, as Adam before him, whom He put on his trial, and who, like Adam, was found wanting. Before Saul went to battle, it was necessary to offer a burnt sacrifice to the Lord, and to beg of Him a blessing on the arms of Israel. He could have no hope of victory, unless this act of religious worship was performed. Now priests only and prophets were Gods ministers, and they alone could offer sacrifice. Kings could not, unless they were specially commanded to do so by Almighty God. Saul bad no leave to offer sacrifice; yet a sacrifice must be offered before he could fight; what must he do? He must wait for Samuel, who had said that be would come to him for that purpose. What a great trial this must have been! Here was a king who had been made king for the express purpose of destroying the Philistines; he is in the presence of his powerful enemy; he is anxious to fulfil his commission; he fears to fail; his reputation is at stake; he has at best a most difficult task, as his soldiers are very bad ones, and are all afraid of the enemy. His only chance, humanly speaking, is to strike a blow; if he delays, he can expect nothing but total defeat. Yet he is told to wait seven days; seven long days must he wait; he does wait them; and to his great mortification and despair, his soldiers begin to desert. Yet does be govern his feelings so far, as to wait all through the seven days. So far he acquits himself well in the trial; he was told simply to wait seven days, and in spite of the risk, he does wait. Though he sees his army crumbling away, and the enemy ready to attack him, he obeys God; he obeys His prophet; he does nothing; he looks out for Samuels coming. But now, when his trial seemed over, behold a second trial–Samuel comes not. The prophet of God said he would come; the prophet of God does not come as he said. Why Samuel did not come, we are not informed; except that we see it was Gods will to try Saul still further. O that he had continued in his faith! but his faith gave way, when his trial was prolonged. When Samuel did not come, there was no one of course to offer sacrifice; what was to be done? Saul ought to have waited still longer, till Samuel did come. He had had faith in God hitherto, he should have had faith still. He who had kept him so safely for seven days, why should He not also on the eighth? however, he did not feel this, and so he took a very rash and fatal step. That step was as follows: since Samuel had not come, he determined to offer the burnt sacrifice instead of him; he determined to do what he could not do without a great sin; viz, intrude into a sacred office to which he was not called; nay, to do what he really could not do at all; for he might call it a sacrifice, but it would not be really such, unless a priest or prophet offered it. This is a crime often denounced in Scripture, as in the case of Korah, and Jeroboam, and Uzziah. Korah was swallowed up by the earth on account of it; Jeroboam had his hand withered, and was punished in his family; and Uzziah was smitten with leprosy. Yet this was Sauls sin. You see, if he had waited but one hour more, he would have been saved this sin; in other words, he would have succeeded in his trial instead of failing. But he failed, and the consequence was, he lost Gods favour, and forfeited his kingdom. How much is there in this melancholy history which applies to us at this day, though it happened some thousand years ago! We are, like Saul, favoured by Gods free grace; and in consequence we are put on our trial like Saul–we are all tried in one way or another; and now consider how many there are who fall like Saul.
1. How many are there who, when in distress of any kind, in want of means, or of necessaries, forget, like Saul, that their distress, whatever it is, comes from God; that God brings it on them, and that, God will remove it in His own way, if they trust in Him: but who, instead of waiting for His time, take their own way, their own bad ways, and impatiently hasten the time, and thus bring on themselves judgment! Sometimes, telling an untruth will bring them out of their difficulties, and they are tempted to do so. They make light of the sin; they say they cannot help themselves, that they are forced to it, as Saul said to Samuel; they make excuses to quiet their conscience; and instead of bearing the trial well, enduring their poverty, or whatever the trouble may be, they do not shrink from a deliberate lie, which God hears.
2. Again, how many are there who, when in unpleasant situations, are tempted to do what is wrong in order to get out of them, instead of patiently waiting Gods time! What is this but to act like Saul? he had very little peace or quiet all the time he remained in presence of the enemy, with his own people falling away from him; and he, too, took an unlawful means to get out of his difficulty.
3. Again, how many are there who, though their hearts are not right before God, yet have some sort of religiousness, and by it deceive themselves into an idea that, they are religious! Observe, Saul in his way was a religious man; I say, in his way, but not in Gods way; yet his very disobedience he might consider an act of religion, He offered sacrifice rather than go to battle without a sacrifice. An openly irreligious man would have drawn up his army and fallen upon the Philistines without any religious service at all. Saul did not do this; he desired to have Gods blessing upon him; and, while he felt that blessing to be necessary, he did not feel that the only way of gaining it was seeking it in the way which God had appointed. Thus he deceived himself; and thus many men deceive themselves now; not casting off religion altogether, but choosing their religion for themselves, as Saul did, and fancying they can be religious without being obedient.
4. Again, how many are there, who bear half the trial God puts on them, but not the whole of it; who go on well for a time, and then fall away! Saul bore on for seven days, and fainted not; on the eighth day his faith failed him. O, may we persevere to the end! Many fall away. Let us watch and pray.
5. Once more, how many are there, who, in a narrow, grudging coldhearted way, go by the letter of Gods commandments, while they neglect the spirit. Instead of considering what Christ wishes them to do, they take His words one by one, and will only accept them in their bare necessary meaning. They are wanting in love. Saul was told to wait seven days–he did wait seven days; and then he thought he might do what he chose. He, in effect, said to Samuel, I have done just what you told me. And, in like manner, persona now-a-days, imitating him, too often say, when taxed with any offence, Why is it wrong? Where is it so said in Scripture? Show us the text: all which only shows that they obey carnally, in the letter and not in the spirit. How will all excuses, which sinners now make to blind and deaden their consciences, fail them in the Last Day! Saul had his excuses for disobedience. He did not confess be was wrong, but be argued; but Samuel with a word reproved, and convicted, and silenced, and sentenced him. And so in the Day of Judgment all our actions will be tried as by fire. (Plain Sermons by Contributors to the Tracts for the Times.)
The first wrong step
At this first wrong step we are imperatively called to stay and investigate–for it, was in Sauls case, as it has been in thousands of others–that the first digression from the course of integrity was ruinous He never recovered himself; and the principles which were set going then are to be detected in active operation throughout the whole of his history.
I. The nature of the sin itself demands explanation. We find Samuel saying to Saul, in prospect of the kingdom, And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry till I come to thee, and show thee what thou shalt do. Now, from the whole tenor of the narrative, we conclude that this direction was not intended to apply to any one single occasion, but that it was to be a general rule for his guidance; that whenever a difficulty arose Saul was to proceed to Gilgal, as a place of religious resort, and to wait there for Samuels arrival, which, he was given to understand, might not be until seven days had expired. Looking, then, at this requirement, we are at once struck with the abundant wisdom which is manifest in it. It was a simple but a very significant way of telling Saul that he was not an independent monarch–that he must not act as though he were–that as he was Divinely appointed, so he must consent to be Divinely guided–and that Samuel was to be the medium through which this guidance was go be obtained. This requirement, therefore, was a test by which it might be ascertained whether or not there existed in Sauls bosom an acquiescence in Gods plan. In the same way, all Divine precepts become tests of character. If they are followed out, they afford the proof of a spirit of obedience; if they are neglected, they expose the lurking spirit of opposition. And now the time of emergency had come–the Philistines were up in arms–the public danger was great Saul is found at Gilgal–Samuel does not arrive–Saul is impatient Not a moment longer will he wait. He did not mind running the risk of offending God: and be sure, that when even the possibility of doing wrong can be lightly viewed–when, there being a doubt even, we take advantage of that doubt to gratify our own passions, rather than act on the principle of denying ourselves in case we should be wrong–be sure, that when we do this, our hearts have begun to be callous, the searing process on our conscience has already commenced. And then, as it often happens in such eases, Saul had scarcely committed himself to the wrong course before he was detected. It is clear that his conscience told him that he was wrong, from the vain excuses which he made. He told Samuel that he did it reluctantly–I forced myself. He charges Samuel with delay and want of punctuality. Thou camest, not within the days appointed. He assigned a religious motive–I had not made my supplications to the Lord. Here we see that sort of special pleading which always shows a consciousness of guilt.
II. This first wrong step proved fatal to the prospects of Saul. Is it objected that the penalty was severe, for not waiting a little longer than he did, till Samuel arrived? We answer, Shall not the Judge of all the earth do right? And though we should never volunteer a justification of the Divine proceedings as though they needed this, yet, we may find that there is a power in such thoughts as the following, to throw light on the Divine dealings in this case.
1. Sin is not estimated by God according to its outward form, but according to the amount and extent of the principle of evil embodied in that form. There may be as much of downright rebellion against God in what men would call a little sin, as in a series of what, they would describe as flagrant offences.
2. The first wrong step is always marked by a peculiarity of evil which does not attach to any subsequent offence. Men are accustomed to palliate the first offence, because it is the first: a more accurate estimate would show that this habit of judging is thoroughly erroneous and fallacious. There is more to keep a man from committing a first offence, than there is to keep him from committing a second or any subsequent criminal act. The impression of the command is at least one degree deeper than it can possibly be after it has been trifled with. The first sin involves the taking tip of a new position, and this is harder work than to maintain it. It is assuming a character of disobedience, and this requires more hardihood than to wear it when it has been once put on. It is breaking through consistency, which is a strong barrier so long as it is unbroken; but if once broken through, sin becomes easy. It is the first offence in any particular direction which Satan aims at inducing us to commit; that sin committed, the habit of doing right is broken through, and the next offence in the same direction will be easier. It is to this point that he addresses his most specious plea, Only this once,–The first time, and it will be the last. But did it ever prove to be the last? All history says, No; and loud, among other evidence, is the testimony of the narrative of Saul. Have we been brought into the right path, and tempted to forsake it, then be this our answer–No! not even the first step will I venture again out of the path of duty. (J. A. Miller.)
Beginning of evil
There is a factory in France where spider webs are regularly cultivated, and of the delicate fibres ropes for balloons for military purposes are constantly made. It seems almost incredible that so frail a thing can, by being multiplied, be made into a strong rope, strong enough go strangle a man; yet so it, is. Cobwebs can now literally become cables. Sinful thoughts, shadowy and filmy at the first, may become so strong by constant indulgence that the strong cords of avarice, lust, hate, may at last bind the soul to its utter undoing. Beware of the beginnings of evil. (H. O. Mackey.)
Decline of soul
When a worm gets to the root of a delicate and sensitive plant, the first effect may only be a vague sense of general sickliness, a loss of brightness, an unhealthy drooping of the leaves. But if it remain it will by and by be the utter death of it. So when some secret sin is cherished in the soul, the idolatry of gold, some awful lust, or a bitter spirit of detraction or revenge, then there creeps over the religious life a general sickliness; the brightness of Divine gladness departs; spiritual interests begin to droop, and the whole soul becomes languid and weary. But if the evil be not removed, by and by there comes open apostasy and blank denial and despair. Secret faults lead to presumptuous sins. May grace arrest the former, that we fall not into the latter. (H. O. Mackey.)
Loyalty essential to royalty
Saul was now to be taught that to be really royal a man must first be really loyal. Obedience is the first condition of rulership. There was no need for this usurpation of the priestly office on the part of Saul. It is at this point that so many mistakes are made, that men will imagine that the cause of God is in necessity, and will rush in a spirit of usurpation to do the work which God Himself has undertaken to be done by other hands. When will men learn to stand still, and in holy patience await the coming of the Lord? When will men give up the self-idolatry which supposes that unless they undertake to quicken the movements of Providence, the destinies of the universe will be imperilled? The worship of patience may be more accepted than the service of rashness. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. He tarried seven days according to the set time] Samuel in the beginning had told Saul to wait seven days, and he would come to him, and show him what to do, 1Sa 10:8. What is here said cannot be understood of that appointment, but of a different one. Samuel had at this time promised to come to him within seven days, and he kept his word, for we find him there before the day was ended; but as Saul found he did not come at the beginning of the seventh day, he became impatient, took the whole business into his own hand, and acted the parts of prophet, priest, and king; and thus he attempted a most essential change in the Israelitish constitution. In it the king, the prophet, and the priest, are in their nature perfectly distinct. What such a rash person might have done, if he had not been deprived of his authority, who can tell? But his conduct on this occasion sufficiently justifies that deprivation. That he was a rash and headstrong man is also proved by his senseless adjuration of the people about food, 1Sa 14:24, and his unfeeling resolution to put the brave Jonathan, his own son, to death, because he had unwittingly acted contrary to this adjuration, 1Sa 14:44. Saul appears to have been a brave and honest man, but he had few of those qualities which are proper for a king, or the governor of a people.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Seven days; not seven complete days; for that the last day was not finished plainly appears from Samuels reproof, which had then been groundless and absurd, and he had falsely charged Saul with breaking Gods command therein, 1Sa 13:13. And as Samuel came on the seventh day, and that with intent to sacrifice; so doubtless he came in due time for that work, which was to be done before sun-setting, Exo 29:38,39. So Saul waited only six complete days, and part of the seventh, which is here called seven days; for the word day is oft used for a part of the day, as among lawyers, so also in sacred Scripture; as Mat 12:40, where Christ is said to be in the heart of the earth three days and three nights, i.e. one whole day, and part of the other two days. Moreover this place may be thus rendered: He tarried until the seventh day, (as this same phrase is used, Gen 7:10, Heb. until the seventh of the days,) (as the Hebrew lamed is oft taken,) the set time that Samuel had appointed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. hethat is, Saul.
tarried seven daysHewas still in the eastern borders of his kingdom, in the valley ofJordan. Some bolder spirits had ventured to join the camp at Gilgal;but even the courage of those stout-hearted men gave way in prospectof this terrible visitation; and as many of them were stealing away,he thought some immediate and decided step must be taken.
1Sa13:9-16. SAUL, WEARYOF WAITING FORSAMUEL, SACRIFICES.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he tarried seven days, according to the set time that Samuel had appointed,…. He tarried to the seventh day, but not to the end of it, or towards the close of it, as he should have done:
but Samuel came not to Gilgal; so soon as Saul expected:
and the people were scattered from him; many deserted him, the Philistines drawing nigh, and Samuel not coming, as Saul expected, and had given the people reason to expect.
Fuente: John Gill’s Exposition of the Entire Bible
Saul’s untimely sacrifice. – 1Sa 13:8, 1Sa 13:9. Saul waited seven days for Samuel’s coming, according to the time appointed by Samuel (see at 1Sa 10:8), before proceeding to offer the sacrifices through which the help of the Lord was to be secured for the approaching campaign (see 1Sa 13:12); and as Samuel did not come, the people began to disperse and leave him. The Kethib is either the Niphal , as in Gen 8:12, or Piel ; and the Keri ( Hiphil) is unnecessary. The verb may easily be supplied to from the word (see Ges. Lehrgeb. p. 851).
1Sa 13:9 Saul then resolved, in his anxiety lest the people should lose all heart and forsake him altogether if there were any further delay, that he would offer the sacrifice without Samuel. does not imply that Saul offered the sacrifice with his own hand, i.e., that he performed the priestly function upon this occasion. The co-operation of the priests in performing the duties belonging to them on such an occasion is taken for granted, just as in the case of the sacrifices offered by David and Solomon (2Sa 24:25; 1Ki 3:4; 1Ki 8:63).
1Sa 13:10-12 The offering of the sacrifice was hardly finished when Samuel came and said to Saul, as he came to meet him and salute him, “ What hast thou done? ” Saul replied, “ When I saw that the people were scattered away from me, and thou camest not at the time appointed, and the Philistines were assembled at Michmash, I thought the Philistines will come down to me to Gilgal now (to attack me), before I have entreated the face of Jehovah; and I overcame myself, and offered the burnt-offering.” : see Exo 32:11.
1Sa 13:13-14 Samuel replied, “ Thou hast acted foolishly, (and) not kept the commandment of Jehovah thy God, which He commanded thee: for now (sc., if thou hadst obeyed His commandment) Jehovah would have established thy sovereignty over Israel for ever; but now (sc., since thou hast acted thus) thy sovereignty shall not continue.” The antithesis of and requires that we should understand these two clauses conditionally. The conditional clauses are omitted, simply because they are at once suggested by the tenor of the address (see Ewald, 358, a.). The (for) assigns the reason, and refers to (“thou hast done foolishly”), the being merely added as explanatory. The non-continuance of the sovereignty is not to be regarded as a rejection, or as signifying that Saul had actually lost the throne so far as he himself was concerned; but (shall not continue) forms the antithesis to (established for ever), and refers to the fact that it was not established in perpetuity by being transmitted to his descendants. It was not till his second transgression that Saul was rejected, or declared unworthy of being king over the people of God (1 Samuel 15). We are not compelled to assume an immediate rejection of Saul even by the further announcement made by Samuel, “Jehovah hath sought him a man after his own heart; him hath Jehovah appointed prince over His people;” for these words merely announce the purpose of God, without defining the time of its actual realization. Whether it would take place during Saul’s reign, or not till after his death, was known only to God, and was made contingent upon Saul’s further behaviour. But if Saul’s sin did not consist, as we have observed above, in his having interfered with the prerogatives of the priests by offering the sacrifice himself, but simply in the fact that he had transgressed the commandment of God as revealed to him by Samuel, to postpone the sacrifice until Samuel arrived, the punishment which the prophet announced that God would inflict upon him in consequence appears a very severe one, since Saul had not come to the resolution either frivolously or presumptuously, but had been impelled and almost forced to act as he did by the difficulties in which he was placed in consequence of the prophet delaying his coming. But wherever, as in the present instance, there is a definite command given by the Lord, a man has no right to allow himself to be induced to transgress it, by fixing his attention upon the earthly circumstances in which he is placed. As Samuel had instructed Saul, as a direct command from Jehovah, to wait for his arrival before offering sacrifice, Saul might have trusted in the Lord that he would send His prophet at the right time and cause His command to be fulfilled, and ought not to have allowed his confidence to be shaken by the pressing danger of delay. The interval of seven days and the delay in Samuel’s arrival were intended as a test of his faith, which he ought not to have lightly disregarded. Moreover, the matter in hand was the commencement of the war against the principal enemies of Israel, and Samuel was to tell him what he was to do (1Sa 10:8). So that when Saul proceeded with the consecrating sacrifice for that very conflict, without the presence of Samuel, he showed clearly enough that he thought he could make war upon the enemies of his kingdom without the counsel and assistance of God. This was an act of rebellion against the sovereignty of Jehovah, for which the punishment announced was by no means too severe.
1Sa 13:15 After this occurrence Samuel went up to Gibeah, and Saul mustered the people who were with him, about six hundred men. Consequently Saul had not even accomplished the object of his unseasonable sacrifice, namely, to prevent the dispersion of the people. With this remark the account of the occurrence that decided the fate of Saul’s monarchy is brought to a close.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Saul Reproved by Samuel; Sentence Passed upon Saul. | B. C. 1067. |
8 And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. 9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering. 10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. 11 And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; 12 Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering. 13 And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever. 14 But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.
Here is, I. Saul’s offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had ch. x. 8. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, v. 11. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, 2 Chron. xxvi. 16, c. 2. He determined to engage the Philistines without Samuel’s directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul’s offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed (v. 11), and therefore if any thing was amiss Samuel must bear the blame, who was God’s minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ’s coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, 1Sa 13:11; 1Sa 13:12. He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: “The Philistines,” said he, “will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!” Thus he covered his disobedience to God’s command with a pretence of concern for God’s favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.
II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job xxxiv. 18. He charges him with being an enemy to himself and his interest–Thou hast done foolishly, and a rebel to God and his government–“Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience.” Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom (v. 14): “Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way.” The sentence is in effect the same with Mene tekel, only now there seems room left for Saul’s repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, ch. xv. 29. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours’ patience.
Fuente: Matthew Henry’s Whole Bible Commentary
Saul’s First Major Error, vs. 8-14
Why did Saul tarry in Gilgal? Had Samuel actually promised to meet him there? Recall that in the very first anointing of Saul, which was perhaps as much as seven or eight years earlier, Samuel had instructed Saul to meet him at Gilgal, where the prophet would come within seven days. Some commentators say, therefore, that Saul expected Samuel to meet him here at such times of crisis as this to make the required offerings of burnt sacrifice and peace offerings. There is no indication that Saul had ever done this before, nor is there any other indication that Samuel had promised to meet him here at this time. Anyway by the seventh day Samuel had not appeared.
The people continued to desert Saul, and an already seemingly hopeless situation was deteriorating rapidly. Therefore when Samuel did not appear when Saul expected him he called for the animals and made the sacrifices, contrary to God’s law. Saul made the mistake of exalting the act of sacrifice over the purpose, first, and of losing patience too soon. Thus he intruded into an area where he had no business.
About the time Saul completed the sacrifices Samuel arrived, and Saul went to greet him. When the prophet inquired what the king had done, Saul gave what, to him, were legitimate reasons for his undertaking the sacrifices himself. They were, 1) the desertion of the people; 2) the delay of Samuel; 3) the threat of imminent Philistine attack; 4) the necessity of sacrifice before the battle. Saul further pleaded that he felt compelled to offer the sacrifices under the circumstances.
Samuel charged Saul with foolishness, in that he was guilty of disobedience of the Lord’s command. The Lord had raised up Saul to please the people, to be their king, but not to represent them in mediatorship of a priest. Samuel told Saul if he had been obedient his kingdom would have been established. Now, however, it would not continue, for the Lord would search Him out a king of the kind He desired and would make him captain over the people. The reference here to ‘a man after his own heart.”so often applied to David, Saul’s successor, is found for the first time.
It is not hard, humanly, to understand Saul’s anxiety, but his behaviour on this occasion was an example of his lack of faith and trust in the Lord. It is the first of several major errors which led to Saul’s eventual utter ruin. The others are found in chapters 14, 15, and 28, and will be noted in later comments. Here Saul is told only that his kingdom will not be permanent, with nothing being said of his personal removal. In short his error on this occasion can be summed up as intrusion into the priesthood.
Fuente: Garner-Howes Baptist Commentary
Sauls Presumptuous Sacrifice. 1Sa. 13:8-10
8 And he tarried seven days, according to the set time that Samuel bad appointed: but Samuel came not to Gilgal; and the people were scattered from him.
9 And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.
10 And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him.
7.
What was Sauls first act of disobedience? 1Sa. 13:8-14
Samuel had made an appointment with Saul when Saul was anointed king (1Sa. 10:8). It was Samuels intention that Saul should call the people together at Gilgal again and keep them there until he could arrive. Saul impatiently took matters into his own hand and sinned greatly by offering sacrifice himself. Since he was not a priest, he was openly disobeying the Law of God. At that time, Samuel told Saul that there would be one chosen who would obey God. There was no personal conflict between the two men other than that which comes when Gods representative is treated disrespectfully. Sauls refusal to heed Samuels injunctions was tantamount to rejecting the commands of God.
Fuente: College Press Bible Study Textbook Series
(8) And he tarried seven days.When was this set time appointed? It seems difficult at first to refer back to the day of Sauls mysterious prophetic consecration (1Sa. 10:8), which took place at least some three or four yearsperhaps much longerbefore the event here related, especially as we know that Saul and Samuel had been together on one occasion certainly at Gilgal in the meantime (1Sa. 11:14-15); and yet the extraordinary solemnity of the warning of the seer at the time of the anointing at Ramah evidently pointed to some event which should in the future happen at Gilgal, and which would be a most important epoch in King Sauls career. All these conditions are satisfied in the meeting between the prophet and the king, here related. It is best, then, to understand this event as the one alluded to on the day of anointing at Ramah, and to conclude that this grave warning and positive direction had been repeated, probably more than once, since then by the seer to the king. (On the place Gilgal, and on the nature of the sin of Saul, which was so terribly punished, see Excursus E and F at end of this Book.) Saul, we read, waited seven days, but before the seventh expired, gave up waiting, and offered the sacrifice without the seer, and thus, as Josephus says, he did not fully obey the command. His faith failed him under pressure at the last, and he acted on his own responsibility, quite irrespective of the positive command of God.
The people were scattered from him.–This trial of the kings faith was doubtless a severe one. The panic which pervaded all Israel was every hour thinning the host Saul had gathered round him at Gilgal. The martial king longed for a chance of joining battle: and this he was forbidden to do until the seer had offered sacrifice, and publicly inquired of the Lord; and the day passed by, and Samuel came not. An attack on the part of the Philistine army, encamped at no great distance, seemed imminent, and Sauls forces were rapidly melting away.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. He tarried seven days, according to the set time that Samuel It is proper to complete this sentence, as our translators have done, by had appointed. The reference is to Samuel’s words, as recorded in chap. 1Sa 10:8. That seer’s prophetic eye had fastened on this scene of excitement and trial, and he had given Saul solemn counsel to wait at such time for his coming and additional directions. This season of trial was designed to test severely the youthful monarch’s faith in God.
Samuel came not to Gilgal Came not until the middle or latter part of the seventh day. He seems to have stayed away purposely, in order to furnish occasion for Saul to show his faith by obedience to the commandment of Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
Saul’s Unauthorized Sacrifice
v. 8. And he, v. 9. And Saul said, Bring hither a burnt offering to me and peace-offerings, v. 10. And it came to pass that, as soon as he had made an end of offering the burnt offering, behold, Samuel came, v. 11. And Samuel said, v. 12. therefore said I, The Philistines will come down now upon me to Gilgal, v. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, thy God, which He commanded thee, v. 14. But now thy kingdom shall not continue, v. 15. And Samuel arose, v. 16. And Saul and Jonathan, his son, and the people that were present with them, abode in Gibeah of Benjamin,
Fuente: The Popular Commentary on the Bible by Kretzmann
(8) And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. (9) And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.
Samuel had promised (see 1Sa 10:8 .) to visit Saul at the end of seven days; not to lead him to war, but to offer peace-offerings; and then to instruct him further into the mind and will of God, concerning the government of his people Israel. Saul could not but know this. But resolving to do somewhat of his own, in the mean time, perhaps to make his name great among the nations, an army, is chosen, others of the soldiers are dismissed, the Philistines are smitten, and he rushes into the sacred office. What a daring spirit must this man have possessed, and how full of impiety. Though the Lord had made him king, yet he had not made the Lord his God. Reader! what will not the carnal mind attempt, when human glory, and not divine praise, is made the object of pursuit.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 13:8 And he tarried seven days, according to the set time that Samuel [had appointed]: but Samuel came not to Gilgal; and the people were scattered from him.
Ver. 8. And he tarried seven days, ] i.e., Till part of the seventh day was past; but because patience had not her perfect work, wanting nothing, Jam 1:3 the line of hope was not drawn out to the full length. Saul lost his kingdom by his precipitancy rashness and prefestination. hastiness If Samuel stayed to the last hour, it was not but by direction from the Lord whose ordinary course it is to prove us by delays, and to drive us to exigents, that we may show what we are: for that is every man in truth, that he is in a temptation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
had appointed. Some codices, with three early printed editions, Aramaean, and Septuagint, read “said”. Some codices read “appointed”.
Fuente: Companion Bible Notes, Appendices and Graphics
tarried: 1Sa 10:8
Reciprocal: Exo 24:14 – Tarry ye 2Sa 20:5 – tarried
Fuente: The Treasury of Scripture Knowledge
13:8 And he tarried seven days, according to the set time that Samuel [had appointed]: but Samuel came not to Gilgal; and the people were {g} scattered from him.
(g) Thinking that the absence of the prophet was a sign, that they would lose the victory.