1 Samuel 12:1–25

12:2 “And now” (also in vv. 7, 13) structures Samuel’s address. Circumstances have changed: “The king walks before you,” with “walks” denoting ongoing activity in discharge of an office (“go in and out”; 2:30, 35). Further, Samuel accepts the fact of his own advancing years. Perhaps he is still piqued by earlier insinuations of inadequacy (8:5), and he also somewhat defiantly draws attention to his sons’ presence in their midst, though his use of “with you” rather than “over you” hints that action has been taken regarding their conduct (8:3, 5). As regards himself, however, Samuel stresses that throughout his life he has “walked before you”—the same verb as earlier, but now as a past tense. His conduct throughout his career has been subject to their scrutiny.

12:3 Samuel issues a public challenge regarding how he has performed his duties; “Testify against me before the Lord and before his anointed,” that is, before Saul, the anointed king of the Lord, who is now the highest legal authority in the land and is present in the assembly.

Samuel sets out five rhetorical questions that are in effect strong negative statements making clear that he has not deviated from the Lord’s norms for a spiritual and civil leader. The verb “to take” (Hb. laqakh), which had figured in his earlier description of the behavior of kings (8:11–17), is used here three times (and once in 12:4), but to opposite effect. He has not taken another’s animal, whether ox or donkey—the most valuable possession of small farmers (Ex. 20:17). “Defraud” refers to cheating someone out of what is rightfully his (Lev. 19:13; Deut. 24:14), while “oppress” is a stronger term, implying abuse of an official position that disadvantages others. Furthermore (unlike his sons), Samuel has taken no bribe (lit., “covering”), a gift or payment causing him to look away from wrongdoing (Ex. 23:8; Deut. 16:19). Samuel is therefore in a position to issue the challenge “Testify against me”—words repeated in the Septuagint from the beginning of the verse (cf. ESV mg.) to explain the terse original “and I will restore it to you.” Samuel is sure that no valid challenge will be forthcoming.

12:4 The people are at one in acknowledging that Samuel has not abused his position as judge by victimizing or exploiting anyone. His behavior sets a standard for the new regime.

12:5 In making a covenant, it was customary to call upon witnesses to testify to the terms of the agreement (e.g., Deut. 31:19; Josh. 24:22, 27). So Samuel solemnly calls on the Lord and “his anointed” (cf. comment on 1 Sam. 12:3) to note the people’s acceptance of his innocence. No bribe or illegally acquired property is in his possession. “And they said” is literally “And he said,” probably indicating the unanimity with which the people voice their assent that his conduct has been beyond reproach.

12:6 Samuel then uses the formula “The Lord is witness” (where “is witness” is added from the Septuagint; cf. ESV mg.) to move from considering his personal conduct to examining the relationship between the Lord and the people. By describing the Lord as the one “who appointed Moses and Aaron and brought your fathers up out of the land of Egypt,” Samuel reminds Israel that the Lord’s covenant claim on them is historically grounded in their deliverance from Egypt.

12:7 The slightly delayed “Now therefore” (lit., “and now,” as in v. 2) introduces the indictment Samuel lodges against the people. “Stand still that I may plead” uses legal language to demand that they give a respectful hearing to the case against them as presented by Samuel. “Plead” is an uncommon form of the verb “to judge” (cf. comment on 8:1), indicating a legal process. Samuel adduces as evidence “all the righteous deeds of the Lord,” that is, the benefits he has conferred on them in conformity with the terms of the covenant, including deliverance from their enemies (Mic. 6:5).

12:8 Samuel does not present a formal history but rather lists a number of illustrative events. “When Jacob went into Egypt” uses the patriarch’s name to refer to him and his descendants. “And the Egyptians oppressed them” is based on the Septuagint (cf. ESV mg.), perhaps added to clarify the situation for later readers. The Lord responded to the distressed cry of the people and used Moses and Aaron to lead them from Egypt (“brought . . . out” is plural) and secure their entry into the Land of Promise.

12:9 However, the Lord’s constancy to the covenant did not evoke reciprocal steadfastness from Israel, who repeatedly “forgot the Lord their God” and lived as if he had no claim on their loyalty. Such unfaithfulness inevitably provoked divine anger; on several occasions in the era of the judges God “sold them into the hand” of their enemies, who were permitted to attack and overwhelm them (e.g., Judg. 2:14; 3:8). Various oppressors are listed: Sisera (Judg. 4:2), the Philistines on a number of occasions (Judg. 3:31; 10:7; 13:1), and the king of Moab (Judg. 3:12).

12:10 Because of their suffering, the people of that era “cried out to the Lord” (cf. 7:9; 12:8; Judg. 10:10–15). They confessed their sin and acknowledged their worship of Baal and Astarte (cf. comments on 1 Sam. 7:3–4). They pled for deliverance and pledged that they would reform their conduct, “that we may serve you.”

12:11 Samuel next mentions several of the judges the Lord graciously raised up to deliver his people. He first names Jerubbaal (i.e., Gideon; Judg. 7:1). “Gideon” is not used anywhere in Samuel (cf. 2 Sam. 11:21, where he is called “Jerubbesheth”), probably to emphasize the people’s religious deviation from the Lord. “Barak” (e.g., Judg. 4:6) is taken from the Septuagint; the Masoretic Text here has “Bedan,” an otherwise unknown figure (cf. ESV mg.). Mention is made also of Jephthah (Judg. 11:1). Then Samuel adds his own name to bring the list up to date and show there was no subsequent divine failure. The Lord’s intervention through these judges successfully delivered Israel from every enemy and ensured that they “lived in safety.” Consequently, the people have no valid grounds for complaint against the Lord; he has not failed to respond to their need and provide for them.

12:12 In the recent past, however, the aggression of Nahash, king of the Ammonites (11:1), did not prompt the people to rely on the Lord to provide a deliverer as he had done in the past. Instead they demanded, “No, but a king shall reign over us” (cf. 8:19). But, as Samuel sadly points out by stating, “when the Lord your God was your king,” this was an act of unfaithfulness and treason, revealing how little they were aware of their spiritual privileges and of the Lord’s past intervention.

12:13 The transitional “And now” (cf. vv. 2, 7) introduces the central theme of Samuel’s address, which is set out in terms of two balancing statements: (1) Pointing to Saul, who is present at the assembly, Samuel declares, “Behold the king whom you have chosen, for whom you have asked” (with “asked” again a wordplay on “Saul”; cf. comment on 1:20). Samuel is making clear that the responsibility for initiating the change in their constitution lies squarely with the people. (2) Even so, what has occurred was not without divine permission: “Behold, the Lord has set a king over you.” The way forward requires that both aspects of the situation be acknowledged.

12:14 Samuel exhorts Israel to covenant faithfulness via multiple expressions reinforcing the need for continuing respect for the Lord and adherence to his commandments (cf. Deut. 13:4). “Fear” (see also 1 Sam. 12:24) describes reverent submission and dutiful attachment to God, which expresses itself in serving the Lord by acknowledging his status and conforming to his directions.

In the following clause Samuel sums up the required lifestyle: “follow [lit., “be after”] the Lord your God,” which indicates a conscious decision to follow the path he has indicated (2 Sam. 2:10; 15:13; 1 Kings 12:20; 16:21). The essence of Israel’s constitution is found in the fact that such obedience is required of “both you and the king who reigns over you.” Ruler and subject alike are to recognize that they are under a higher authority, whose will should structure their conduct (Deut. 17:19–20). If they both maintain their loyalty to the Lord, “it will be well”—a conclusion present in the Masoretic Text only by implication but spelled out in the Septuagint.

12:15 But there is also the possibility of rebellion against the covenant King. In the event of such disobedience, “The hand of the Lord will be against you and your king” in judgment (cf. comment on 12:17; cf. 7:13). The Hebrew text does not read “your king” but rather “your fathers.” The ESV follows the Septuagint, which would imply a focus on future generations (cf. ESV mg.); the Hebrew “fathers” would imply a rejection of the nation’s entire history.

12:16 “Now therefore” (lit., “also now”) is a slightly different, more emphatic formula than the “And now” of verses 2, 7, 13, marking a further transition for which Samuel again requires that they “stand still” (cf. v. 7) and also “see” a demonstration of the Lord’s power (cf. Ex. 14:13). Samuel knows that neither the forcefulness of his logic nor the import of his history lesson will convince his audience, and so he calls for a dramatic display to attest that they have heard not the ramblings of a resentful old man but rather God’s assessment of their situation.

12:17 It is “wheat harvest” (late spring/early summer; mid-May/mid-June), when conditions are predictably dry (Prov. 26:1). Samuel states his intention to ask the Lord to “send thunder and rain.” Such weather would be contrary to the rhythms of nature, and thus its timing would attest to God’s power and would endorse Samuel’s warnings. Moreover, this particular manifestation of divine power serves as a reminder of the curse of the broken covenant, a destructive force that would bring ruin to the disobedient in place of blessing.² In the spiritual realm, sin disrupts life and threatens death, just as a natural anomaly brings destruction to crops (cf. “a beating rain that leaves no food”; Prov. 28:3). Samuel argues that such a sign will intensify the Israelites’ perception of the enormity of the offense they have personally given to the Lord in asking for a king.

12:18 Samuel turns from addressing the people to calling upon the Lord, and in an indubitable response to his request God “sent thunder and rain that day.” This engenders a new, awed respect for the Lord and Samuel, who is thus accorded a position akin to that of Moses (Ex. 14:31).

12:19 The display of divine power impresses on the people the precariousness of their position. Awareness of their sins, particularly the offense of asking for a king, induces a sense of alienation from God. Appreciating that Samuel is in a closer relationship with “the Lord your God” than they are, they respectfully approach him to intercede on their behalf. This places him on par with Moses as a covenant mediator, negotiating with God on the people’s behalf (Ex. 20:19; 32:11–13). “That we may not die” reveals their awareness that the Lord might justly do more than send an unseasonal thunderstorm.

12:20 While Samuel reassures the repentant people, he does not brush aside their wrongdoing: “You have done all this evil.” Their fundamental mistake was not in seeking a king but in the mind-set (or rather heart-set) motivating their request. What matters now is to maintain a clear and uncompromised commitment to the Lord under the new regime. Negatively, they are not to “turn aside from following the Lord” (“from after”; cf. comment on 12:14) by conforming to the beliefs and practices of the Canaanites or relying on human strength and acumen for their security. Positively, they are to “serve the Lord with all your heart,” a call echoing the well-known words of Moses (Deut. 10:12; 11:13).

12:21 Samuel further describes the sort of conduct to be avoided: “do not turn aside after” involves substituting one activity for another. Further, life outside the bounds of covenant fidelity is dominated by “empty things” (lit., “wasteland,” “emptiness”). This term may refer to heathen idols (Isa. 41:29; 44:9), but it is perhaps broader than that, referring to the totality of a heathen lifestyle, which lacks real substance and so “cannot profit or deliver.”

12:22 The motivation for avoiding such delusions is grounded primarily in the fact that “the Lord will not forsake his people” (cf. Deut. 31:6, 8; Josh. 1:5; Ps. 94:14). “For his great name’s sake” (cf. Ps. 106:8; Isa. 48:9; Jer. 14:7) demonstrates how his commitment to his people is bound up with his own honor. He will not—indeed, he cannot—renege on his covenant pledge to Israel (cf. Rom. 11:2). As his people, they can rely utterly on their God to provide for them.

12:23 “Moreover” introduces considerations of Samuel’s own future role. He sees himself—and those who follow in his footsteps in the prophetic office—as having two main functions: (1) Intercession. Samuel emphatically rejects any notion that he will be false to his divine commission and abandon his concern for the people. Rather, he will continue to “pray for you” (cf. 7:8). (2) Instruction. Samuel will also continue his role as a prophet, educating the people—and now their king as well. “The good and the right way” is that which accords with God’s covenantal demands.

12:24 The Lord’s commitment and Samuel’s ministry must be matched by a faithful response from the people, who should not presume that mercy and forgiveness will be forthcoming. “Only fear the Lord and serve him [cf. v. 14] faithfully with all your heart [cf. v. 20]” presents the essence of covenant loyalty: single-minded dedication to the Lord. Such devotion is stimulated by grateful acknowledgment of what he has done on their behalf.

12:25 Samuel remains realistic in his assessment of the people’s future prospects, ending on a note of solemn warning: “If you still do wickedly, you shall be swept away” (the verb “swept away” is translated “perish” in 26:10; 27:1). Divine judgment, possibly imposed through enemy conquest and banishment from the land (Deut. 28:36), may still come upon people and king alike.